c:^rc 


THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


A  N 

XHORTATION 

I  ^'    H    E. 

.4  ■■        .  '    i:   ■•■  ■■■■■> 

Of    the    ProVlNCE    of 

SopTTH-GAROLIN^^ 


> 


bring   their    DEEDS   to   the   Light    of 
]1H  RIST,  in  their  own  Confciences. 


By  .iS^    Hx^ 


:i.  In  which  is   infer  ted, 


Account  of  the  AlJTHOR^s  Expe- 
NGE  in  the  Important  Business  of 
LlGiON. 


fi^jj^o^ commanded  Li.ht  to  Jhine   out    of  Daikmfs,  hzth  fhined 

xjur"4h4^'W*;^i-'^'    "'"    ''"'^^    "-^  ^'^^   /O/ow/r.-.^^    of   the 

^ry  J^  ^<^^^mi^  Appearance)  0/ Jesus  CHRisf, 

ilfox'hcUe^eYdm^herforf.  ffmk,  2  Cor.  iv.  13. 
f^Rvhich-lve'hdnj^  hrardy  ^hich^^e  han^f  feen  nvi.'h  our  EjeS"- 
,:J  ourhlands   hwue.  handled  orth^    'furd  of  Life,   declare   <we 
k  yov,   1   John  i.  "i.  3.         •*  >       ^  ■^-- 


[     3     ] 

An  Exhortation  to  the 
Inhabitants  of  South- 
Caroltnuy  Sec. 

My  Friends  and  Neighbours^ 

AFTER  an  Abfence  of  near  fix  Years 
ftom  this  Provinee  (my  native  Coun- 
try) and  my  Arrival  among  you,  I 
have  beheld  the  Faces  of  many  of 
the  Inhabitants  whom  I  have  known,  and  been 
known  tOy  fome  Years  :  But  the  Novelty  of 
my  religious  Sentiments,  and  Meannefs  of  my 
Appearance,  has,  I  find,  rendered  me  defpicable 
in  your  Eyes  •  which  has  been  obvious,  when 
a  few  of  us,  called  3^akers^  have  met  to  wor- 
fhip  the  Supreme  Being  m  a  Manner  agreeable 
to  the  beft  of  our  Underftanding  and  Know- 
edge  :  And  tho'  fome  perhaps  may  ftile  our 
Principles  *  and  Tenets;  by  the  hard  Name'  of 
Herefy^  and  our  Mode  or  Manner  of  Worfliip, 
pediculous  or  abfurd ;  neverthelefs,  w^e  are 
humbly  of  Opinion,  they  are  neither  unfiripural 
lor  tmchrijlian^  having,  as  we  think,  the  Sanc- 
tion and  Authority  of  our  Lord  himfelf,  the 
Example  of  primitive  Believers,  and  right  Rea- 
fon,  on  our  Side.  ^K^M^^^r- 

^^^^-.jBu^       But 

*  Any  Perfon  who  defr  e  to  he  informed  of  tlie  Prinriples  of  the  ^jfa- 
'.ers,  is  referred  to  Robert  Burcky's  ^pobyV,  lince  I  find  we  are  otcentimes- 
ondemncd  unheard.  But  he  that  mfKi.^,ith  a  Martcr  before  he  htarrah  .-VV 
t  isfof/y  and  Shame  iintg  hhn,  Prov.  xyiii.  i^.  The  /I-^oiog)'  msy  Uc  hav^ 
"  Mary  BLmjer'i,  in  Chirk s-Tiiwn, 


[  4  ] 
But  notwithftanding,  as  I  have  noted,  that  I 
have  fufFered  your  Ridicule  and  Reproach,  as  I 
am  confcious  it  is  for  no  other  than  Obedience 
to  the  Will  of  my  Heavenly  Mafter,  whofe  I 
am,  and  whom  I  lerve,  *  I  am  willing  to  become 
more  vile  in  .  your  Eyes ;  which,  it  is  more 
than  probable,  I  fhall  appear,  when  I  expofe 
the  following  Lines  to  your  Obfervation  and 
Cenfure.  1  would  not  have  you  imagine  that 
any  Confideration,  lefs  than  his  Favour,  could 
have  prevailed  with  me  to  have  appeared  thus 
publickly  in  Print,  or  otherwife  •  for  could  I, 
with  any  eafe  to  my  own  Mind,  have  evaded 
this,  or  been  excufed  from  returning  to  this  Place 
(as  I  apprehended  it  required  of  me  by  the  Al- 
mighty) you  had  never  beheld  my  Face  in  the 
Province,  much  lefs  any  Performance  of  this 
Sort  in  publick.  I  am  not  infenfible,  that  the 
Reafon  I  have  offered  for  writing,  as  well  as  the 
Subjecl  itfelf,  may  probably  be  confidercd  as 
the  Production  of  a  diftemper'd  and  enthuliaftick 
Brain  ;  as  it  is  poffible,  on  fuch  a  novel  and 
uncommon  Occafion,  as  a  Wom^j^'s  appearing 
on  thcBehalf  ofGod  and  Religion,, you  may  (as 
.others  have  done  in  the  like  Circumftances)  be 
inauced  to  confider  fuch  an  One  under  fome 
unaccountable  Delufion,  or  affeSed  with  religi-- 
^us  Madnefs;  and  more  efpecially,  as  the  Things 
recommended  to  your  Confideration,  are  offered 
by  a  fimple  Female  of  your  own  Country  : 
Some,  in  liiis  Cafe,  I  expect,  will  afford  me  a 
:iiile  of  Contempt,  while  others  (acted  by  a 
movQ  "generous  Pallion)  pity  my  Folly  and 
kindly  wiili  me  a  Return  of  my  Senfes  :  But 

how- 


[   s   1 

however  this  may  be,  I  have  confidered,  that 
from  the  earlicft  Ages  of  Chriftianity,  and  in- 
deed in  all  preceeding  Time,  thole  who  refufed 
to  conform  to  thq.Ufage  and  wicked  Cuftoms  of 
the  Age,  and  lived  a  felf-denying  Life,  "  Their 
"  Lives  were  counted  Madnefs  by  the  World, 
^'  and  their  End  to  be  without  Honour  •/'•  Not 
confidering  that  Religious  Minds  defpife  and 
contemn  all  worldly  Honour,  and  earthly  pre- 
ferment, feeking  that  only  which  comes  from 
God,  and  which  he  is  pleafed  to  diftinguifh  thole 
by,  who  honour  him  (by  walking  in  Conformity 
to  his  Laws  and  Precepts}  as  he  himfelf  declar^^s, 
Thofi  who  honour  me^  1  will  honour  ;  but  thofe 
who  dcfpje  rne^  Jhall  be  lightly  ejieemed. 

But  before  I  proceed  to  what  the  Title-page 
mentions,  I  ftiall  premife  one  Propofition,  on 
which  all  I  have  to  offer  will  greatly  depend, 
v'tJZ.  That  all  Mankind  have  a  Meajure  and  Ma-* 
nifefiation  of  the  Light ^  Spirit^  or  Grace  of  Godj 
given  them  to  profit  withal.  This  Doctrine  of. 
the  univerfal  Extent  of  the  Grace  of  God,  the 
People  call|4  Sjiakers^  hold  in  a  peculiar  Man- 
ner, and  are  diftinguiflied  by,  from  fome  other 
dilTenting  Seds,  who  generally  limit  God's  Gifts 
of  his  Hply  Spirit,  or  faving  Means,  to  what 
they  call  The  EleUt  •  and  affert,  that  the  rell  of 
Mankind  are  (as  they  term  it)  pajfed  by^  or 
denied  the  Meails  of  Salvation,  being  ^  predef- 
tinated  from  all  Eternity  to  Deftruftion. 

However,  we  fay  that  this  Gift  of  the  Holy 
Spirit,  or   Grace  of  God,    is  bellowed   on   all 

•     Man- 

*  To  refute  the  Doilrine  of  Predefl'n.ttion,  read  Doflor  Wh'tby  on 
the  l^ew-Tejiameut  i  and  his  Difcouiies  on  the  F/'vc  Controverud  i'oi7Jtf  i 

which    rrnv    he    haH  nf    InhnM^hitter     nn  1,it^t>t\   Ifl^ti/i 


[  ^  ] 

Mankind  without  Exception,  agreeable  to  the 
Aflertion  of  the  Apoftle  Taul ;  The  Grace  of 
God^  which  brings  Salvation^  hath  a^pared  to 
all  Men^  teaching  us^  that  denying  Ongodlinefsy 
and,  the  Worlds  Lujis^  njue  JJoould  live  righteoiijiy^ 
foherly  and  godly^  in  this  prefent  World.  6ut 
tho*  all  Men  have  received  this  Talent  of  Grace, 
or  Manifcftation  of  the  Spirit  of  Chrift,  all  are 
not  faved,  as  Men  may  rebel  againft,  or  quench 
the  Spirit;  and,  by  fruftrating  its  Motions, 
render  it  ineffectual.  Under  the  Law  it  is  faid, 
The  Almighty  gave  of  his  good  Spirit  to  the  Jews 
to  inflruB  them^  but  they  rebelled  againft  ity  Ne- 
hemiah  ix.  20.  And  the  Prophet  Ifaiah  alfo 
tells  us,  They  rebelled^  and  vexed  Gods  Holy 
Spirit.  And,  under  the  Gofpel,  the  Apoftle 
^aul  cautions  the  The/falonians  againft  quenching 
the  Spirity  or  extinguifhing  the  Light,  and  hin- 
dering the  confuming  Force,  that  would  deftroy 
Sin  and  Iniquity  in  the  Heart. 

Thus,  according  to  the  Teftimony  I  have 
offered,  and  many  I  might  produce,  all  Men 
have  received  a  Proportion  of  Light  and  Grace, 
but  all  have  not  obey'd  its  Leadings ;  all  have 
heard,  but  all  have  not  obey'd  :  However,  this 
internal  Monitor  or  Direftor,  is  ready  on  all 
Occafions  (if  we  will  apply  to  it* for  Knowledge 
and  Help}  to  inftruft  us  in  our  Duty,  and  affift 
us  in  overcoming  the  Temptations  of  the  great 
Adverfary  of  our  SouPs  Happinefs ;  but  we  muft 
diligently  attend  to  its  Voice,  and  not  only  hear, 
but   obey  its  Inftructions,    that  our  Souls  may 


IN., 


Bat 


L       /         J 

But  feme  have  faid  to  me,  I^e  grant  that 
Chriliians  o.ught  to  walk  agreeable  to  the  Dilates 
of  the  Spirit  ofChrtfl^^  but  the  Quakers  make  the 
Guidance  and  Direct  on  of  the  Sprit  necejfary  m 
trivial  and  indiiferent  Matters  ;  nay^  fometimes 
they  offer  its  Dilates  as  a  Reafonfor  many  Things 
accounted  by  tis  irrational  and  abfurd,—!  anfwer ; 
With  Reference  to  our  Duty  and  Obedience  to 
the  Almighty,  I  conlider  noAftion  indifferent j 
every  Thing  of  this  Nature  muft  tend  to  fome 
Purpofe,  good  or  evil  :  And  'tis  upon  this  Con- 
lideration  that  we  extend  the  Dodrine  of  the 
Crofs,  Self-denial  and  perfed:  Obedience  to  the 
Precepts  of  Chrift,  farther  then  the  Generahty 
of  thofe  who  profefs  the  Chriftian  Name :  And 
I  take  thisOccafion  to  fay,  my  principal  Errand 
among  you  is  to  recommend,  as  far  as  I  am  en- 
abled, thefe  Chriftian  Doctrines;  iince  our  Lord 
himfelf  pofitively  declares.  That  unlefs  we  take 
nf  a  daily  Crofsy  (to  our  Corrupt  Wills  and 
K^c&\ons)  we  cannot  be  his  Difciples  :  And  far-, 
ther,  to  advife  you  to  a  ftrift  Adherence  to  the 
Light  or  Grace  of  God  in  your  own  Confciences 
or  Under ftandings,  as  unto  a  more  jure  Word  of 
Prophecy ^  or  perfed  Diredor  ;  whereunto you  will 
do  well  to  take  Heed^  as  unto  a  light  Jbintng  in  a 
dark  Tlace  :  For  the  Nations  of  them  that  are 
faved,  muft  walk  in  this  Light  of  the  Lord. 

But  it  may  be  objeded,  '^  That  many  of  the 
People  called  Sl^zkers^  have  anciently  bore 
'ITeftimony  to  thofe  Dodrines,  and  continue  fo 
to  do  ;  then  what  need  of  my  feeble  Tcftimony 
or  Evidence?"  "Tis  true  that  numerous  Pens 
have  Lc.n  employed,  and  many  earneft  End^a^ 

YOurs, 


L  ^  J 
vours,  and  fervent  Defires  of  this  People,  to 
recommend  and  propagate  (as  far  as  they' are 
enabled  by  divine  Ailiftance)  thofe  Chriftian 
Doftrines,  which  they  have  proved  by  their 
own  happy  Experience  to  be  lo  beneficial  and 
advantageous  to  themfelves  •  and  being  thro' 
Grace  made  partakers  of  that  Charity  or  Love, 
which  is  the  Bond  of  Perfection,  and  the  Cha- 
rafteriftick  of  a  genuine  and  real  Chriftian ; 
thefe,  I  fay,  by  this  GofpeHove,  are  excited 
to  wifti  well  to  all  Mankind,  and,  as  much  as 
in  them  lies,  they  endeavour  to  ferve  one  ano- 
ther in  it,  as  the  Apoftle  exhorts,  GaL  v.  13, 
And  their  frequent  Supplications  afcend  to  the 
moft  High,  on  behalf  of  Mankind  in  general, 
that  all  People  may  come  to  the  Knowledge  of 
the  Truth,  as  it  is  in  Jesus,  and  be  laved. 
And  when  our  Hearts  are  thus  enlarged,  both 
to  God,  and  one  towards  another,  then  are  our 
Mouths  opened  to  declare  of  his  wonderful 
Works  to  the  Children  of  Men,  and  Anew  forth 
his  mighty  A  els,  which  he  is  able  and  ready  to 
perform,  by  the  powerful  Operation  of  his 
Holy  Spirit  in  o'lr  Hearts,  in  fubduing  evtry 
evil  and  inordinate  Defire  and  AfFedion,  and 
bringing  them  under  his  Government,  and  into 
Subjeftion  to  his  divine  Will;  anri  by  fpeaking 
well  of  his  great  Name,  to  invite  and  encou- 
rage others  to  come  tafle  and  fee  that  the  Lord 
is  good ^  and  to  partake  of  his  Offer  of  great 
Salvation,  no  lefs  than  the  Redemption  of  the 
Soul  (by  Jefus  Chrijl)  from  the  Bondage  of  Sin 
and  Satan.  And  indeed  the  Peace  that  flows 
from,  and  the  Promifes  annexed,  to   a  perfed 

Obedience 


[  p  ] 

Obedience  to  the  righteous  Laws  of  God,  are 
fufRcient  Inducements  to  excite  us  to  a  godly^ 
righteous,  and  Self-denying  Life ;  for  as  the 
royal  Tfalmiji  greatly  experienced  formerly,  i^o 
we  at  this  Day  experience,  and  fubfcribe  to  this 
Truth,  That  in  keeping  the  Commandments  of 
God  there  is  great  Reward  ;  and  that  great 
Peace  have  they  who  love  his  Law,  and  nothing 
ftiall  offend  them  :  For  He  [peaks  Teace  to  his 
People ^  and  to  his  Saints  •  but  let  them  not  tiirn 
again  to  holly ^  Pfalm  lxxx,v.  8.  And  the  Lord 
will  ordain  Teace  for  the  Righteous^  for  the  Ef- 
jett  oj  Righteoufnefs  is  Teace  and  Affurance  jor 
ever^  Ifaiah  xxxii.  17;  Agreeable  to  this  our 
Ldrd  tells  his  Difciples,  My  Teace  I  leave  with 
you^  my  Teace  I  give  unto  you ;  not  as  the  World 
giveth^  but  a  Peace  which  paffeth  the  Under- 
ftanding  of  the  carnal  Man-  And  the  Apoftle 
Tanl^  to  encourage  and  excite  the  Romans  to 
the  Obedience  of  the  Faith  dellver'd^  and  a  pa- 
tient Continuance  in  Well-doing,  tells  them, 
Their  Reward  lliould  be,  Glory^  Honour^  and 
Teace^to  every  Man  that  worktth  Good^  to  the 
Jew  firji^  and  alfo  to  the  Gentile^  Rom.  ii.  lOo 
But,  on  the  contrary^  that  thofe  who  are  con- 
tentious, and  do  not  obey  the  Truth,  but  obey 
Unrighteoufnefs,  Their  Portion  will  be  Indigna- 
tion andlVrath^  Tribulation  andAnguifh^  upon  every. 
Soul  of  Man  that  doeth  Evil-  as  there  is  no  Peace 
to  the  Wicked;  for  what  have  they  to  do  with 
Peace,  fo  long  as  they  continue  in  Difobedience? 
Indeed  the  Wicked  may,  as  they  often  do,  cry 
Peace  to  themfelves,  when  there  is  no  Peace,  or 
iat  leaft  not  a  folid  One ;    as  a  real  and  fubftan-^ 

B  tiai 


tial  Peace  and  Happinefs,  can  only  refult  froni 
dn  Acquaintance  with  God,  and  the  Teftimony 
of  a  good  Confcience :  Bat  a  falfe  and  polluted 
Reft  and  Peace,    which    many   are   ereding  to 
themf elves,  will  deftroy  them  with,  a  fore  De- 
flruclion,     without    timely     Repentance     and 
Amendment  of  Life;  for  tnflead  of  this  Peace^ 
thiy  /hall  have  great  Eitternefs^  Ifaiahxxxviii.  17. 
Many  and   fingular   are  the  Advantages  and 
Priviledges  which  I  might  enumerate,  that  at- 
tend a  Life  of  Piety  and  Hohnefs^  no  lefs  than 
an  Hundred-fold  of  Peace  in  our  Bofoms  in  this 
Life,    and   the  great  and   precious  Promife  of 
Life  Eternal  in  the  World  to  come.     And  as  I 
have,  by  the  Grace  of  God,    and  thro'  Obedi- 
ence of  Faith,  witneffed  in  Degree  this  Peace 
from  God,  (which  is  beyond  the  Conception  of 
thole   who  have   never  enjoyed  it)  I    became" 
jjreatly  concerned  for  Mankind  in  genetal,  and 
in  a  particular  Manner   for  the  Inhabitants  of 
my  native  Country,    that   they  might  witnefs 
this  Peace ;  and  I  often  petitioned  the  Almigh- 
ty, that  lie  would  in  his  wonted  Mercy  difco-- 
ver   to  you   the  Things  that    belong  to  your 
SouTs   Peace,  before  they  might,  by  Unbeliefy 
be  hid  from  your  Eyes,    Having  had  this  Con- 
cern for  fome  Time  on  your  Account,  the  Al- 
mighty was  pleafed  to  lay  a  Conftraint  upon  me 
to  declare  it  among  you.     This,  and  what  fol- 
lows, I  am  feniible  will  found  as  idle  and  ridi^ 
culous  Talcs  in  iJie   Ears  of  many  ;  however, 
I  fnall  go  on  to  tell  you,  that  I  confider  myfelf 
as  a   Tcry  feeble  Liiirument  in  the    Caule  of 
Qody    and  one  of   the  leaft   Servants    in  my 

Mafler'i' 


[  "  ] 

Matter's  Houfe.  I  have  alfo  confider'd,  ho^'' 
backward  the  Generality  of  People  are  to  re- 
ceive Advice,  even  when  it  has  been  offered  by 
religious,  pious  and  learned  Men  ;  and  that  thc^ 
Labours  of  fuch  have  had  but  little  Effed  on 
the  Minds  and  Condud  of  many  called  Ghrif- 
tians ;  and  refieding  on  the  greatnefs  of  my  In- 
ability, as  well  as  the  Improbability  of  my  being 
ferviceable  in  God's  Caufe,  I  have  been  induced 
to  fay,  Lord !  who  will  be  It  eve  my  Report  y 
fmce  fo  many  have  labour'' d  (as  1  have  thought) 
in  vain?  Shall  /,  a  por  Female ^  undertake 
for  God  ?  Cm  1  frefume  to  come  u^  to  his  Helj? 
againji  the  great  Adverfary  of  Souls  ?  No  furely  ; 
rather  J  I  beejeech  thee^  affear  in  the  Glory  of 
thy  Majsfiy^  and  by  the  immediate  Act  of  thy 
mighty  Tower ^  tn  the  Hearts  of  the  Teoj^le^  Jub-- 
due  and  lay  wajie  the  firong  Holds  of  Sin  and 
Satan!  And  in  the  Room  thereof  ejlabl'ifh^  1  he^ 
feech  thee^  the  Kingdom  and  Dorninton  of  thy 
dear  Son^  our  Lordy  whofe  Right  alone  it  is  to 
reign  in  the  Hu: arts  oftheTeofle^  who  is  King 
of  Kings ^  and  Lord  of  Lords  !  And  farther,  tho' 
I  am  but  Duft  and  Afhes,  I  thus  prefumed  to 
excufe  myfelf  •  Lord^  I  am  not  eloquent ^  nei- 
ther heretofore^  nor  Jince  thou  hafi  been  f  leafed 
to  difcover  thy  JVill  to  me.  But  to  an  Almigh- 
ty Power,  who  doth  according  to  his  righteous 
AViil,  both  in  the  Aimies  of  Heaven,  and  a- 
mong  the  Inliabitants  of  the  Earth,  who  llia,ll 
fay.  What  doft  thou?  And  fince  he  is  pleafcd 
to  fend  by  the  Hand  of  whom  he  will  fend,  I 
no  longer  refifted  his  Will,  but  became  obedi- 
ent to  his  Word  and  Power,  againft  which    I 

B  2  had 


[  la  ] 

had  long  reafoned,  and  objeded  my  Unfitnefs; 
tho'  the  Apoftle  Taul  informs  us,  That  as  ma" 
%y  as  have  been  baptized  into  Christ  (or 
with  his  Baptifm  of  Fire  and  the  Holy  Ghoft, 
and  have  witnelTed  t^ie  chaffy  Nature  in  them 
confumed,  and  by  this  Means)  have  pit  om 
Christ  (that  then  there  is  no  Diftindion  or 
Difference  among  Chriftians  in  a  religious  Senfe) 
thiTe  is  neither  Jew  nor  Gentile^  there  is  neither 
Bond  nor  Iree^  there  is  neither  Male  nor  te- 
male .;  For^  fays  the  Apoftle,  ye  are  all  one  in 
Christ  Jesus.  Thus  he  teems  to  allow  our 
Sex  the  fame  Gofpel  Priviledges  with  the  reft 
of  Mankind.  And  the  royal  Prophet  calls  on 
the  female,  as  well  as  the  male  Part  of  God's 
rational  Creation,  to  celebrate  the  Praife  of  our 
common  Governor  and  Benefaclor.  "  Why 
then,  fays  one,  fhould  Woman*  be  denied  her 
Canticle  of  Praife  in  the  general  Chorus,  fince. 
out  of  the  Mouth  of  Babes  and  Sucklings  God 
"will  ftiil  ordain  and  perfed  Praife  ?"  And  we  may 
further  obferve,  when  the  Tabernacle  of  the 
Lord  was  ereded  in  the  Wildernefs,  the  Wo- 
men, w^e  are  told,  who  were  wiUing  hearted, 
brought  their  Free-will  Offerings,  and  prefent- 
ed  them  towards  the  Building,  or  at  ieaft  em- 
bellifliing  of  this  moveable  Temple,  which, 
'tis  faid,  was  a  Type  of  the  true  Church  mi- 
litant, and  the  Tabernacle  which  God  ha& 
pitched,  and  not  I\4an.  And  if  Females  were 
allowed  to  afTift  and  contribute  to  the  Work 
of  the  Lord,  under  the  Law,  why  Hiould  any, 
or  the  Icaft  EiTay  towards  the  repairing  the 
Breaches  in  God'o  Building,  be  rejedcd  under 

the 


the  Gofpel ;  fince  we  do  not  offer  or  propoi? 
any  new  Doftrine,  4ior  endeavour  to  lay  any 
other   Foundation  than   that  which  is  ahead y 
laid    viz,  "  The  Revelation  of  the  Spirit  of 
Tesus   Christ  the  Righteous,  in  the  Soul  of 
Man,    on   which   the   Church   of  Christ   is 
founded  and   built:  Nor  for  the  moral  Difor- 
ders  fo  vifible  among  the  Profeffors  of  Chrilti- 
anity,  do  we  prefcribe  new  or  untry'd  Reme^ 
dies  ;  but   having  experienced  the  Virtue  an4 
Efficacy  of  the   old,   we,  in  ^reat  Love  and 
Good-will,  endeavour  to  perfuade  you  to  apply 
them  :  For  the  lame  Fountain  of  Purgation  is 
now  open  to  Sinners,  that  was  in  Ages  paft  fet 
open  for  the  Houfe  of  David,  and  Inhabitants 
of  Jerufakm,  for  Sin  and  for  Uncleannefs ;   fo? 
the  Almighty  is  not  only  the  God  of  the  Jews^ 
but  of  the  Gentiles  alfo. 

But  to  proceed;    I  have  told  you  that  this 
Voyage  to  my  native  Place,  was  undertaken  in 
Purfuance  of  what  I    verily  believed  was  the 
Will  of  God  concerning  mc,  and  required  of  me 
by  him  (1  make  no  Doubt)  as  one  amongft  the 
many  Trials  I   have  been  exercifed   with,   of 
my  Faith,  Love  and  Obedience ;  wherein  I  be- 
lieve it  my  Duty  openly  and  freely  to  confeis 
Christ  before   Men,  whofe  operating  Power 
on  my  Heart  I  had  fearfully  and  cowardly  en- 
deavoured to  conceal  before   I   left  this  Pro- 
vince ;  and  I  take  this  Occafion  to  declare  to 
you,  that  1  am  not  afliamed  of  the  Gofpel  ot 
Christ,    which  I     have   in    Meafure  expe- 
rienced to  be  the  Power  of  God  to  Salvation 
to  all  them  who  believe,  and  contiaue  to  obey 

It; 


[     14     ] 
k:  And  the  more  numerous  the  Teftlmonies 
and   greater  the  Cloud  of  WitnelTes,    to   the 
Efficacy  of  the  Grace  and  Power  of  God    the 
more  will  the  Truths  and  Evidences  propofed 
and  produded,  be  ftrengthened  and  corroborated. 
iJut  lome  may  pofBbly  ask,  '  How  I  certamly 
know  that  I  am  not  miftaken,  and  that  in- 
Itead  ol   being  led  by  the   Spirit  of  Truth,  I 
am   not  deceived  by  the  Spirit  of  Error  ?"  To 
fuch  1  anlVer;  I  have  one  Rule  to  fnuare  my 
Adions  by,  which  never  yet  fail'd  me,    when 
1  applied  It;    and   that  is,    By  Application  to 
the  Divine  Being,  that. He  would  be  pleafed  to 
prelerve  me  from  Error  and  Delufion,    I  exa- 
mine, by  his  Divine  Light  and  Affiftance,  the 
Motive,    Defign,    Tendency  and  End   of  my 
Actions ;    and    if  I  find  nothing  repugnant  to 
or  inconfiftent  with  the  Honour  of  God,  and 
bcnpture  Precepts  or  Teftimony,  I  make  a  ra-; 
tional  Conclufion,  that  I  am  fafc  at  leaft.    And 
tho'  I  do  not  obferve  from  Scripture,  that  it  is 
my  particular   Duty   to   exhort  you  to  yours  • 
nor  do  I  gather  from  thence,  that  I  ought  to 
declare,  m  this  publick  Manner,  qf  the  Good- 
nefs,  Mercy  and  Loving-kind nefs,    of  the  Al- 
mighty, to  aU  who  feek  his  Face  and  Favour 
m  Truth,    Sincerity  and   Uprightnefs ;    yet  I 
find  It  there,  my  Duty  to  obey  all  God's  Com- 
mands ^  and  that  the  Almighty  may,  and  does, 
lay  particular  Injudions,  and  fpecial  Commands, 
upon    his     Servants,     by     the     Divine     Di- 
ree^ion  or  his  Holy  Spirit,  at  this  Day,  as  well 
"^ '"   ™™er  Ages,  I  firmly  believe:  And  that 
the  iJicffing  our  Lord  promifed  to  confer  on 


his  Immediate  Followers,  extends  as  wdll  to  all 
feis  fucceeding  DilL^ples,  vi^,  "  That  he  would 
pray  the  Father,  and  he  will  (fays  he)  fend  you 
another  Comforterj  that  may  abide  with  you  for 
ever,  even  the  Spirit  of  Truth,  who  will  guide 
^ndlead  you  into  all  Truth^  and  fhew  youThings 
to  come*  for  he  that  dwelkth  with  ycu,  ihall  be 
in  you,  and  this  Comforter,  which  is  the  Holy 
Ghoft,  ftiall  teach  you  all  Things  and  bring 
all  Things  to  your  Remembrance/'  And  the 
Apoftle  TeUr^  at  that  memorable  Time,  when 
he  was  preaching  to  People  of  various  Lan- 
guages, tells  his  Audience,  firft  quoting  a  Paf- 
£ige  from  the  Prophet  Joel^  Ads  ii.  38.  It 
Jhall  come  to  pafs  in  the  loft  (or  Gofpel)  Days^ 
that  I  will  pur  out  of  my  Sprit  uj?on  all  hkfh^ 
and  your  Sons  and  ymr Daughters  Jhall  frophecyy 
Kc,  And  be  fubjoins.  Repent^  and  he  ba^ti^^^dy 
every  one  of  you^  in  the  Name  of  Jesus 
GhRist,  jor  the  Rermjjion  oj  Sins^  and  ye  Jhall 
receive  the  Gilt  of  the  Holy  Ghoji :  For  the  Fro^' 
mife  is  to  you^  and  to  your  Children^  and  to  all 
that  are  ajar  ojf^  even  as  many  as  the  L^rd  cur 
God  Jhall  calL  And  to  yoUs  O  Men^  he  calls^ 
his  Voice  is  to  the  Sons  of  Men^  Pror*  viii.  4. 
And  we  may  further  obferve,  That  the  Spi- 
rit of  Christ  was  not  limited  to  his  immedi- 
ate Difciples,  to  whom  it  was  to  be  fent  as  a 
Comforter  and  Dircdor  •  but  he  tells  them,  i^ 
fiioald  appear  to  the  World  of  Unbelievers  m 
another  Adminiitration  or  Office,  viz.  That  of 
a  Reprover  for  Sin.  For  when  CHRIST afcend^ 
ed  up  on  highy  he  gave  Gifts  to  Men^  yea^  even  to 
the  Rebellious^  Eph,  iy.  8.  And  the  Gifts  of  the 

Holy 


Holy  Ghofl-^  Took^  in  his  AnMtations^  tells  us^ 
"  Was  not,  as  fome  imagine,  confined  to  the 
Apoltle's  Days,  but  that  Chriftians,  in  fucceed-^ 
ing  Ages  J  received  as  large  Proportions  of  the 
Divine  Influences  and  Gifts  of  the  Holy  Spirit 
as  formerly."  And  that  Females  did  receive 
thefe  Gifts,  ^s  well  as  the  Menj  and  on  pro- 
per Occafions  did  exercife  them,  John  Locke^ 
in  his  Para^hrafe  on  Taul's  Epiitles,  ajQTures 
us,  by  ProotI  He  tells  us,  "  That  God,  for 
Order  fake,  had  inftituted  in  the  World  a 
proper  Subordination  of  the  weaker  Sex  to  the 
ftronger  ^  yet  (fays  he)  this  hindered  not  but 
that  he  might  make  ufe  of  the  weaker  Sex  to 
iany  Function,  whenever  he  thought  fit,  as 
"Well  as  he  did  the  Men/'  He  fays  much  more 
to  the  fame  Purpofc ;  but  I  leave  him  to  thofe 
who  may  have  art  Opportunity  and  Inclination 
to  read  him  further  on  this  Subjeft* ;  and  re-^ 
turn  to  illuftrate,  as  well  as  I  am  able,  the 
Rule  of  my  Conduft  in  religious  Matters.  I 
am  fenfible  that  it  is  my  Duty,  firft  and  prin- 
cipally, and  above  all  other  Gonfiderations,  to 
love,  adore,  honour  and  obey^  the  Supreme 
Being  •  and  next,  I  find  it  my  Duty  to  love^ 
my  Neighbour  as  myfelf;  and  to  obferve  to  aft 
in  the  fame  juft  and  upright  Manner  in  every 
Circumftance,  that  I  defire  he  fhould  aft  in 
towards  myfelf:  Therefore  j  if^  upon  a 
Scrutiny,  or  Examination,  I  find  my  Defign 
or  Aftion  direftly  or  indireftly  tending  to  the 
Difhonour  of  God,  or  in  any  Shape  injurious  to 
my  Neighbour,    I  am  immediately  inftrufted, 

*  Locke,  on  z  Corinthians  14* 


t  ^7  1.^ 
by  the  inward  Monitor,  or  Light  of  Christ 
in  my  Confcience,  to  decline  it ;  and  iF  I  for^ 
bear  the  Adioii,  ^c.  I  believe  you  will  grant 
I  am  right  fo  far.  Again,  if  I  apprehend  I 
am  direded  or  commanded  to  do  any  particular 
Things  if,  upon  Trial,  by  the  above  Rule,  it 
bears  the  Teft,  aiid  has  any  Tendency  to  pro- 
mote God's  Honour^  Peace,  Good-will,  Chari- 
ty and  Benevolence  to  my  Neighbour,  I  be- 
lieve I  am  lafe^  and  may  venture  to  conclude 
that  this  Suggellion  can  proceed  from  no  other 
than  God  •  llnce  it  points  to  Ibme  fmall  Degree 
of  Glory  to  his  Name  arid  Power.  And  fur- 
ther, any  Deed  that  can  ftand  this  Trial,  can- 
not poffibly  have  it's  Rife^  or  be  excited  by  a 
diabolical  Spirit^  fince  we  have  our  Lord's 
Teftimony  to  the  Truth  oi-  this  AlTertion,  ThaP 
if  Satan  rife  up  againfl  himfelf  arid  h  dmided^ 
he  cannot  jiand^  kit  hath  an  End^  Mark  iii.  2(5. 
But  whatever  Judgment  may  be  made  of  my 
religious  Sentiments  and  Coriduft,  it  will  be 
far  from  affefting  me ;  my  Peace  and  Happi- 
nefs  in  no  #ife  depending  oh  the  Favour  or  Ap* 
plaufe  of  Mortals,  but  on  the  Favour  and 
Approbation  of  God,  by  whofe  juft  and  de- 
cifive  Judgment  I  muft  ftand  or  fall-  for 
God  feeth  not  as  Man  feeth^  Man  judging  by 
the  outward  Appearance  only  ;  but  the  Lord 
looketh  at  the  Heart.  And  tho'  we  are  told; 
The  Heart  is  deceitful  above  all  Things-^  and 
the  Prophet  queries,  JVho  can  know  h  ?  The 
Almighty  is  pleafed  to  declare  in  thefe  Words; 
1  the  Lord  fearch  the  Hearty  and  try  the  Reins  ;. 
Und  behold  he  that  formeth  thj  Mountains ^  and 

C  i^rc^ 


_   [     j8     ] 

createth  the  Sprit ^  he  declareth  unto  Man  wbai 
his  Thoughts  are:  Lven  he  that  maktth  the 
jMorning  Darl:nefs\  and  treadeth  uj^on  the  high 
Places  of  the  Earthy  the  L)rd^  the  God  of  Hojts 
is  his  Name^  Amos  iv.    13. 

Further .  I  have  thought  you  may  pofiibly 
imagine,  that  in  Pride  and  Arrogancy  of  Heart 
I  am  come  to  fee,  how  you  fare,  with  regard 
to  your  eternal  Salvation:  But,  give  me  Leave 
to  aflTure  you,  my  Vifit  proceeds  from  no  fucb 
€vil  Motive;  neither  have  I  any  further  Views 
than  the  Peace  and  Satisfaction  that  flows  from 
a  Conicioufnefs  of  having  done  my  Duty,  in- 
coming to  proclaim  the  gkd  Tidings  of  Peace 
and  Salvation  among  you,  to  all  who  will  ac^ 
cept  of  it  on  God's  Terms,  X'i^.  Repntance  arid 
Amendment  of  Life. 

I  have  no  particular  Perfon  in  View,  ncrDefign 
to  oifend  any  One  living  ;  and  if  at  any  time 
I  fhould  exprefs  myfelf  a  little  warmly,  my 
Zeal  is  aini'd  againft  Sin,  and  the  Irregularity 
of  People's  Lives  in  general ;  your  Temporal, 
as  well  eternal  Intereft,  I  wifh  as  well  to,  as  I 
do  to  my  own.  I  'do  not  undertake  to  addrefs 
you  in  pompous  Words,  nor,  where  it  in  my 
Power,  to  pleafe  your  Ear  with  fine  Periods. 
The  Laws  of  Method  I  know  little  of*,  there- 
fore 1  don't  attempt  any  Rule  of  that  Sort  j 
neither  do  I  prefumc  to  offer  any  Thing  new 
on  the  Subject  of  Religion ;  but  if  one  Line  of 
my  own  fhort  Experience  in  the  Things  of 
God,  mav  have  the  leaft  Tendency  to  excite 
ibme  to  the  praclical  Part  of  Ghriftianity,  or  to^ 
mend  the  Heart  of  any  One,.  I  hayc  my  Re- 
ward ^ 


L    19    J 

ward  ;  my  haneft  Aim,  as  far  as  my  weak  En- 
deavour wiii   allow,    being    the    Promotion  of 
God's  Honour,  and  the  V/ellfare  of  my  Ncigh^ 
bour;  and,  to  borrow  the  Words  of  one  of  our 
Worthies,  I  have  no  T Lot  or  D./ign,  but  an  ar^ 
dcjit  JVijh  for  th  Salvation  of  your  SoiUs  :  And,  if 
I  may  be  allowed   to  ufe   the  Words    of  the 
great  Apoftle  Tatd^  I  will  further  alTure  you, 
/  covjt    no    Terfojts    Silver^    Gold  or  A^fareL 
On  the  contrary,  having  feen  and  lamented  the 
divers  and    hurtful  Lufts  I   was  obnoxious  to, 
when  I  was  in  PolTefiion  of  a  plentiful  Fliate, 
and  that  they  that  are  rich  fail  into  many  Temp- 
tations^ my  Bufmefs  is  to  warn  and  caution  you 
that  are  rich,  againft  the  Mifapplication  of  your 
Wealth.     Riches,    attained  lawfully,    without 
Covetoulnefs,    and  too    anxious   a   Defire  and 
Purfuit  (which  may  obftrufi:  our  godly  Attain-^ 
ments)  I  grant,    are   one    of  the    Bkflings  of 
.  Heaven,  if  rightly    and    properly  applied ;  as 
they  put  us   in  a  Capacity  of  providing    a  ne- 
celfary  Subfi'tence  for  our  Families,  and  doing 
A£ts  of  Juitice  and  Mercy  to  our  Neighbour : 
But  then  we  muft  remember  we  are  only  Ste* 
wards  of  this,    as  well  as  every  other  Gift  of 
God  ^  and   that  we  are  as  culpable  in  his  Sight, 
and  as  accountable  to  his  Juftice,  for  the  Wafte 
and  Abufe  of  Wealth,    as  for  the  111  Ufe  of 
any  other  of  his  P'avours  and  Mercies. 

SomiC  plead  for  Extravagance,  Vanity  and 
Luxury,  in  the  abfurd  Terms  of  an  old  Pro- 
verb, that  thofe  •X'/;^?  win  Gold^  have  a  Right 
to  wear  it ;  and  that  they  may  apply  their  own 
Money  to   wi^iat  Purpofcs  they  plcafe:     Not 

C  2  con-" 


E   ^^   ] 

confidering,  that  all  temporal  Bleflings  arc  only 
lent  us,  and   that   we  can't  properly    call  any 
Thing  our  own.     And  if  we  will  but  look    a- 
bout  us,    we  fhall   fee    this   Aliertion  greatly 
proved,  by  obferving  the  many   Viciffitudes  in 
this  one  Article    of    Wealth.     Riches^    meta- 
phorically fpealdng,  take  |:o  themfelves  Wings, 
and  fly  away  from  one  to  another,  and  that  we 
are  as  often  fnatched  from  them,  as  they  ftom 
iis;  a  fignificant  Inftance  of  which  we  h^e  in 
our    Saviour's  Parable    of  the   rich  Man,  who, 
having  laid   up  much   Goods  for  many  Years, 
fottiflily  addreffes  his  Soul  in  thefe  Words,  Soul\ 
take  thine  Ea fey  eat^  drink^  and  be  merry ^  Luke 
xii.    I  p.     Thus  being   in  this  ftupid  Condition, 
blinded   by  the  God   of  this  World,  he  never 
once  refieds  on    the  Poffibility   of  being   de- 
prived of  his  Idols  by  any  Means  whatioever. 
JBut  now  obferve  the  Equity  and  Juftice  of  the 
Almighty   in  his    Judgments,    which  he  often 
in  Aids  on  thofe  who  adore  the  Gift,  but  de»= 
fpife  and  neglecl  the  Giver ;  who   receive  of  his 
Bounty,  but  fail  to  acknowledge  it-  who  eat  and 
drink,  and  rife  up  to  play:    By  one  Stroke  of 
his  Juftice  he  breaks  the  Inchantment  this  Man 
had  been  held  in  by  Satan  ^  difcovets  the  Un^ 
certainty  of  temporal  Goods  and  t  njoyments, 
and    the  Vanity  or    Fally  of  truftjng  and   pla-*. 
cing   our    Happinefs   in    them';    and,^    by    the 
Word    of  hi5  Power,  he  commands  this  poor^ 
deluded  MojTtal  to  refign,  not  only  his  Wealth, 
but   his  very  Soul,  to  him  that  gave  it;  fay- 
ing to  .him  in  thefe  'Terms,  Tkou  Fool^  this  Ntgfjt 
f pall  thy  Sotd  be  required  of  tljee\   theft,  iL'hfe 
jhall  th:fi   Things  b^  whkh  thou  haji  ^rorvidcd? 

Mel  an- 


[  .1  1 

MelanchoUy  Situation  indeed  !  and  far  worfe 
than  if  his  Goods  had  been  taken  from  him. 
This  Man,  as  far  as  we  may  be  allowed  to 
judge  by  his  Folly  in  this  Inftancc,  muft  be  in 
i  very  unfit  State  and  Condition  for  Heaven, 
where  it  does  not  appear  he  had  been  careful 
to4ay  up  anv  Treafure,  hr  where  the  Treajure 
tSy  there  will  the  Heart  be  alfo.  And  m  our 
I.ord's  Obfervations  on  this  unhappy  Perfon's 
Conxion,  he  fubjoins,  So  (or  in  fuch  a  Cafe) 
is  ^ he  that  layeth  up  Treafure  for  htmfelf,  andts 
not  rich  towards  God. 

But  tho'  I,  as  well  as   others,  had    received 
a  Proportion  or  Talent  of  Grace  in  my  Heart, 
for  the  great  Purpofes  before  named,   yet  I  was 
not  careful  to  improve  it;  and  while   I   conti- 
nued in  neglea  of  my  Duty,  fp  long  this  Grace 
proved  inefredual,  and  in  vain  :  But  the  Gtjts 
and  Callings    of  God  are  without   Repentance, 
Rom.  ii.  2^).  for   tho'   many   may    negled   to 
anfwer  his  Gal!^  or  improve   his   Gifts,  never- 
thelefs  the  Almighty    repents  not  that  he  hath 
difpcnfed   and    beftowM  them ;  but  gracioufly 
condefcends,  by  his  frequent  Vifitations,  either 
immediately,  or  inftrumentally,  by  Mercies,  or 
by   Judgments,  to   awaken,    perfwade,   excite 
or  allure  us  to  our  Duty  ;  and   tho'  in   Time 
paft  we  believed  not  God,  who  in  Effeft  wc 
arefaidto  denv,  when  we  worfhip  him  not  as 
God  ;  yet  he  'repents  not  that  he  hath   called 
us,  but   repeats  his  Gall  to   the   Carelefs   and 
Negligent ;   of  which    Number   I  was,    when 
the  Almighty,  whofe  Compaffion  fails  not,  re- 
turned to  vifk  my  Souk     In  this,  the.  happieit 

Seafon 


Seafon  of  my  Life,  when  the  Time  was  come, 
wherein,  thro'  Mercy  I  obtained  Mercy  ^  an4 
in  which  the  Moft  High  vouchfafed  to  favour 
me,  by  opening  my  Eyes,  and  difcovering  tq 
me  the  Things  that  belonged  to  the  cverlalting 
Peace  and  Happinefs  of  my  SoaL  And  at  the 
fame  time  thp  Lord  was  pleafed  to  difpiay  hi^ 
excellent  Glory,  and  to  give  me  a  Sight  of  th^ 
Beauty  of  Holinefs  ;  and  then  I  could  fay, 
I  have  heretofore  only  heard  of  Thee  by  the  litar^ 
ingof  the  outward  tar.  But  now  mine  Eye 
faw  his  glory  :  This  amazing  tho'  lovely  Ap- 
pearance of  God  to  my  Soul,  caufed  me  many 
a  time  to  bow  down  before  the  Majefty  of 
Heaven,  and,  indeed  to  abhor  myfelf  in  bull 
and  Allies,  and  frequently  to  mourn  over  him 
whom  I  had  many  time  pierced  and  griev'd  ir^ 
his  Holy  Spirit,  by  iny  Vanities  and  Folly,  in 
giving  his  'Glory  to  Idols,  and  the  Praiie  that 
was  his  Due,  to  the  Imaginations  of  my  own 
Heart.  This  was  the  firft  Day's  v¥ork  of  the 
new  Creation  in  my  Soul  ;  the  Almighty,  by 
the  Word  of  his  Power,  had  commanded  the 
Darknefs  to  be  divided  from  the  Light,  and, 
by  this  happy  Medium,  I  continued  to  m/ake 
new,  and,  to  me,  unufual  Diicuveries  ;  I  faw 
that  I  had  been  an  Alien  from  the  Common^ 
wealth  of  fftrituat Ifrael^  and  a  Stranger  to  x\\o 
Covenant  of  Promife,  having  no  Hope  in  Chnfi^ 
as  I  had  lived  without  God  in  the  World  ; 
and,  by  negleding  to  give  that  Honour  due  to 
his  Name,  I  had  forfeited  the  Favour  of  the 
Almighty,  and  that  heavenly  Paradife,  which 
the    -Smiles    of   his   Countenance    and     Pre- 

fenc^ 


[  ^3  ] 
fence  alone  can  conftitiite  :  Not  for  *  /l^am*s 
Fault  imputed  to  me^  but  my  own  adual  Dif- 
obediencc,  refufing  that  realbnable  Service  and 
Homage  which  he  expeds  and  requires  from 
all  his  raticnai  Creatures.  1  had  been  remifs 
in  Ackiiovvledgments  to  my  great  Creator,  and 
fnerciful  Bcnetador,  at  vvhofe  bountiful  Hand 
I  had  received  not  only  a  fpiritual  Ble.Ting,  or 
Gift  of  Grace  in  my  Heart,  but  I  was  indebt- 
ed to  divine  Benificence  for  a  large  Share  of 
temporal  Bleflings ;  neither  of  which  was  re- 
ceived, or  relented,  with  'a  proper  Gratitude, 
fiox  applied  to  the  Purpofes  (i  am  fincc  con- 
vinced and  perfwaded  in  my  Underftanding) 
they  were  deiigned  for,  by  the  holy  Difpenfer. 
And  I.  The  "^Seed  (or  Word)  fown  in  my 
Heart  by  the  great  Husbandman,  was  not  fuf- 
fer'd  to  fruftify,  or  bring  forth  Fruit,  agreeable 
to  the  Praife  and  Glory  of  God,  as  the  Cares 
6{  this  Life,  and  the  JDeceitfuInefs  of  Riches,, 
entered  in,  and  choak'd  the  Seed,,  and  it  thereby 
became  unfruitful  :  And  not  only  the  Cares 
and  Concerns  of  the  World,  which  fom.etime^ 
become  accidentally  unlawful,  but  the  vairt 
Pleafures,  irrational  Recreations,  trifling,  un- 
edifying  and  pernicious  Books,  vv^ith  all  the 
Train  of  idle  Amufenients,  to  which  the  World 
i^ommonly  annex  the  foft  and  gentle  Epithet  of 
Innocent ^m^xo'i^W  my  precious  Time;  the  proper 
Improvement  of  which  wife  Men,  in  all  Ages, 

efteem'^d 

*  To  refute  this  Doi^rine,  read  Dr.  lVhlthy\  TreatKc  on  what  is  cli'd 
Original iiin.  In  ihcCourreor  my  Remarks,  I  choofe  to  pioduce  other 
Autho'  itics  than  thofe  ot  our  own  Society  ;  lince  Uich  is  the  nnaccounr- 
atliic  Prejudice  of  fome  People,  th^t  th.-y  aiII  rcjeil  Truth  and  Rcafoa>. 
for  no  other  Caulc,  but;  ihAi  it  ii  ofered  by  one  cail'd  a  <^>«^^#r. 


1,     14     J 

cfteem'd  the  higheft  Point  of  Wifdom,  ^nd  of 
fo  ineftimible  a  Confideration,  as  occafions  a 
late  picas  Author  to  afTert,  that  the  Man  was 
yet  unborn^  who  truly  knew  the  value  of  an  Hour. 
And  the  Apoftle  Taul^  in  an  earneft  Manner, 
exhorts  the  Believers  to  redeem  the  Time^  becaufe 
the  Days  are  evtl\  and  again,  direfts  the  Church 
to  walk  in  JVtfdom  towards  them  that  are  wtth^ 
out^  redeeming  the  Time,  That  Time  was  valu- 
able, and  to  be  well  employed  and  irnprovM, 
I  had  often  heard :  but  falfe,  delufive  Pleafure, 
unwilling  to  hear,  or  at  leaft  to  yield  to  the 
Voice  of  Truth,  robb'd  mc  of  that  Bleffing  I 
am  now,  thro'  God's  Affiftance,  endeavouring 
to  redeem  and  improve,  agreeable  to  the 
Apoftle's  Advice:  'Pafs  the  Time  of  your  fo- 
journing  here  in  Fear  (and  Reverence)  fearing  to 
offend  the  Infinite  Adajefty  of  Heaven,,  who 
takes  Cognizance  of  every  Thought,  Word, 
and  Aftion.  But  alas!  this  Truth  and  Con- 
fideration  never  fo  much  as  occurred,  when  f 
was  fpending  my  Days  in  Vanity,  and  my 
Years  in  unprofitable  Purfuits ; ,  forgetting  the 
holy  One  of  Ifrael^  Days  without  Number ; 
never  fo  much  as  remarking  the  royal  Pro- 
phet's Affertion,  That  (not  only  the  flagrantly 
•wicked)  but  thofe  who  forget  God^  pall  be 
turn'd  into  HelL  And  the  Prophet  Jeremiah 
tells  us,  God  will  pour  out  of  his  Anger  upnthe 
Families  that  call  not  upon  his  ^JSLdrne^  Jer.  x» 
25.  And  God  declares,  that  Hd  hzd  fufered 
the  Djfolation  of  his  People  Ifrael,  becaufe  thy 
had  forgotten  him^  and  burnt  Incenfe  unto  Vani' 
iy  J    that  thsy  had  forgot  him^    and  trufled  t^ 

Falfhood^l 


C  =5  1  _ 
Faljhood^  that  according  to  their  Taflures  or 
PoJ/jJJions^  fo  were  they  filN^  and  their  Hearts 
thereby  exalted-^  therefore  have  they  jor gotten 
me^  faith  the  Lord,  And  the  Prophet  Ho[ea 
complains,  that  Ifrael  had  forgot  his  Mahr^ 
and  buUded  Temples  to  Idols -^  that  the  Calf  {pt 
Idol)  of  Samaria  had  caji  them  out  of  his  Fa" 
vour ;  for  they  had  [own  Vanity  and  the  Windy 
and  they  Jhould  reap  the  Whirkvind-^  that  Stran^ 
gers  Jhould  fwallow  them  uf^  the  Enemy  Jhould 
purfue  them:^  and  a  Fire  JJeould  devour  their  Fa-^ 
^  Laces,  Thefe  are  fome  of  the  difmal  and  de- 
plorable Effects  of  Sin,  and  the  terrible  Pe- 
nalties Sinners  who  forget  God,  and  make  to 
themfelves  Idols  of  Vanity,  are  obnoxious  to, 
in  this  Life ;  where  the  temporal  Confequences 
of  Sin  appear  terrible  and  fhocking,  which  on^ 
would  think  a  fufficient  Reafon  to  deter  Feo*- 
pic  from  every  Appearance  of  Evil;  but  when 
we  refled  on  this  Truth,  viz,,  "  That  with- 
out fincere  returning  to  God  by  Repentance, 
and  Amendment  of  Life,  and  being  reconcil'd 
to  Him  thro'  Sanftification  of  our  Spirits  by 
Christ  Jesus,  the  Puniflimcnt  for  our  Sins 
will  attend  us  to  all  Eternity,  and  will  alTuredly 
deprive  us  of  that  Reft  and  Peace  prepared  only 
for  the  People  of  God :''  How  fliould  this 
Thought  fpeedily  remove  from  every  Heart, 
that  is  not  quite  infenfible  and  obdurate,  the 
dangerous  Sin  of  Unbelief  in  the  Power  of 
God,  and  excite  them  to  apply  to  the  Father 
of  Mercies  for  Remiffion  of  Sin  by  Christ 
Jesus.  But  fome  may  objed,  That  tho*  many, 
called  Chriftians  liye  in   too  much  Forgetful- 


[  ^^  1 

hefs  of  God,  yet  they  cannot  be  chargeable/ 
with  woifhipping  of  Idols,  as  the  ^e'^jus  were; 
fo  that  the  above  Scripture  Paffages  cannot  be 
altogether  applicable  to  them.  1  ihall  anfwer 
this  Objection  in  the  Words  of  one  of  the  firft- 
Klovers  uf  the  Reformation,  viz.  Dr.  '^johrv 
StJU^itz,:  He  that  frejtrs  any  Th'rng  that  is 
outivard  and  temporal  before  Gad^  frefers  the 
Creature  before  the  Creator  \  and  robs  God  of 
his  Glory  and  lyi^^fl  honour^  arJ  makes  th  it 
to  be  his  God^  '•jehich  is  not  God:  hor  thcU  which 
the  Eeart  laves  fnoji^  the  fame  it  bonovirs  as 
Goa^  whatfoevz^r  the  Month  may  fay  to  the  con^ 
trary^  JVho  knows  not^  that  if  a  Chrijiian 
Jhfjidd  now-a-days  fay^  that  his  Goods ^  &c. 
were  his  God^  he  wovdd  be  condemned  as  a 
^lrd}hcmer'^  and  ytt  who  is  there  of  us^  who- 
doth,  not  lee^  in  the  daily  Fre^Eiice  and  Actions 
of  Mcu^  that  temporal  Goods ^  Fleaftire  and  Ho^ 
vour^  are  f  referred  before  God^  and  his  Love^ 
to  th:U  lX(iree^  that  it  is  Matter  of  L^irmntation  F 
iVe  will  by  no  Means  endure  the  Reproach  of 
beini  Idolaters^  ih/  indeed  we  are  jo^  really 
a^ii  in  Triith^  no  lefs  than  other s^  were  ^f  old  : 
/U  this  Very  Day^  0  graciotis  God !  many  in 
Chrifiundojn  worfteif  Gold^  Silver^  Mood^  and  the 
Goods  of  this  IVcrld^  as  the  Heathen  did  Thou- 
finds  of  7 ears  a-7o,  notwithflahdmg  they  fay  with 
their  Abuths^  Our  Father,  which  art  in  Hea- 
ven :  But  true  Adoration  toftfljis  m  loving^  not 
in  Ipeakmg.  He  frays  welly  who  loves  God 
9.^ off ;  4nc)  he  who  does  not  love  God^  neither 
do'js  nor  csin  pray^  thS  he  repot  a  tlkufand 
^xf films  or  Tray^rs:  He  who  lovts  Go'\  frveS" 

hitnv 


[   n  ] 

h'tm-^'btit  he  vjho  doi^s  not  love  bim^  nehher  dotb^ 
nor  can  jirve  him^  however  great  } forks  of  De-- 
cotton  he  may  outwardly  ferjorm.  But  to  return^ 
In  this  careleis  and  forgetful  Situation,  whicU 
1  have  mentjoned,  was  1  when  the  Almighty 
difpenfed  a  Share  of  his  temporal  Favours  to 
.nie,  which  I  received  with  a  ftupid  Indifference, 
€nd  without  Thankfgiving,  as  they  were  com- 
Ji:ion  Mercies  ;  ''  And  like  a  certain  Brute  Ani- 
mal, who  devours  the  Fruit  which  falls  from  a 
Tree,  without  looking  up  to  fee  from  whence 
it  comes  \'  So  I  received  the  BIefiin8;s  of  Pro- 
videncc  no  othervvife,  but  as  Things  of  Chance, 
or  of  Gourfe,  or  the  EtFed  of  Care  and  In- 
.d.uftry;  not  confidering  whofe  Hand  was  ne- 
.ceffary  to  render  our  Endeavours  fuccefsful 
and  profperous  ;  nor  that  the  iame  Power  th^ 
■bellows  and  difpenfes  BieiTings  and  Mer'^ 
-cies,  can  in  a  Moment  remand  and  call  thcn\ 
•back^  and  deprive  us  of  them,  whenever  he 
pleafes ;  and  that  for  every  Moilel  we  eat,  wti 
are  indebted  to  God's  Bounty  and  Goodnefs, 
and  not  to  our  own  Wifdom  or  "Prudence:  In  a 
Word,  that  in  Him  we  live,  move,  and  have 
our  Being.  Bnt  hov/  infenfible  Was  I  of  thefe 
I'ruths,  when,  in  Effect,  I  lived  as  if  I  had 
been  an  unaccountable  and  independent  Being, 
and  vainly  thought  my  Mountain  was  made  io 
ftrong,  that  it  would  never  be  rem.oved.  I  was 
rich  and  full,  and  needed  nothing,  when  alas! 
1  was  poor  and  miferable.  Wind  and  naked,  and 
wanted  all  Things,  when  deftitute  of  the  Fa- 
vour of  God,  and  without  witnefling  the  Smiles 
of  his    Countenance,     Thus^    as    the  Pfalmilt 

Da  con- 


confeffes  himfelf  once,  fo  foolifh  and  ignorant 
was  I,  faying,  in  Effect,  to  God,  "  Depart 
from  me,  for  I  defire  not  the  Knowledge  of 
thy  Ways-  what  is  the  Almighty  that  I  lliould 
deiire  him ?  Or  what  greater  irofit  would  ac- 
crue, if  we  pray'd  unto  Him,  or  ferved  Him?'' 
By  this  falfe  Reafoning  is  the  Candle  of  the 
Ungodly  extinguiihed-  from  whence  pro- 
ceeds DeftrucLion  upon  the  Inconfiderate  and 
Unrighteous,  unlefs  they  return,  repent  and 
amend.  But  now  behold  the  Goodnefs,  Lenity 
and  Long-fufFering,  of  a  merciful  God !  who 
had  been  long  alluring  me  by  his  Mercies^ 
which  I  paffed  light  by,  or  rejeded-  he  has  now 
Recourfe  to  his  Judgments ;  but  neither  did  I 
yet  f.e  that  Afflictions  arofe  not  out  of  the 
Duft,  but  that  Mankind  were  naturally  and 
promifcuoully  born  to  Trouble.  I  was  indeed 
afflifted,  and  I  mourn'd ;  but  it  was  ff^x  the 
Abfence  of  temporal  Biefiings ;  and  as  my  De- 
fires  and  Purfuits  extended  no  higher,  I  endea- 
voured to  fupport  my  Diilrcfs,  by  gratifying 
my  Pride  and  Ambition  to  the  Extent  of  my 
Power.  At  length,  in  this  Day  of  Adverfity, 
I.  began  a  little  to  confider,  and  applied  to  God, 
in  Prayer  and  Supplication,  that  he  would  be 
pleafed  to  dchver  me  out  of  my  Diftrefs,  or 
lupport  m,e  under  it ;  ftiil  ignorant  of  the  Joys 
of  his  Salvation,  or  that  there  was  fpiritual  Con- 
folation  in  ftore  for  me  on  certain  Conditions,  if 
I  rightly  applied  for  them  ;  but  being  infenfi- 
ble  of  the  Want  of  them.,  I  as  yet  asked  them 
not,>  till  the  happy  Seafon  of  my  Life,  wherein 
I  witneifed  a  religious  Turn  of  Mind,  and  the 

draw- 


L    ^y    J 

drawing  Cords  of  God's  Love  inclining  my  Heart 
to  feek  his  Face  and  Favour,  with  greater  Ar- 
dency and  Fervour  than  I  had  ever  been  fenii- 
ble  of  before:  I  now  began  to  view  and  coniider 
Things  in  another  Light  than  1  formerly  had 
done ;  and,  by  reverfing  the  Perfpedive,  the 
fading  Objects  and  Enjoyments  of  this  Life 
leffen'd  in  my  View  and  Account ;  and  as  the 
Love  of  God  and  of  heavenly  Things  increafei 
in  my  Heart,  fo  in  Proportion  my  Fondnefs  for 
worldly  Enjoyments  decreafed  and  vanifned# 
At  length  the  warmed  Returns  of  Love  and 
Gratitude  began  to  arife  in  my  Soul  to  God, 
who  firft  loved  me,  and  had  done  great  Things 
for  me,  by  plucking  my  Feet  out  of  the  Mire 
and  Clay  of  Sin  and  Folly,  and  fixing  them  upon 
the  Rock  Christ  Jesus.  He  alfo  put  a  new 
Song  in  my  Mouth,  which  none  but  thofe 
who  are  in  Degree  redeemed  by  his  precious 
Blood  can  fing,  even  Praifes  to  our  God  !  Thus 
on  my  turning  to  God,  I  began  to  witnefs  new 
Thoughts,  new  Defircs,  new  AfFcdions,  new 
Hopes,  new  Joys,  and  new  Fears ;  and  to  fee 
the  Necefhty  of  Regeneration  and  a  new  Birth 
unto  Righteoufnefs,  without  which  I  could  not 
poffibly  enter  the  Kingdom  of  God ;  that  all 
Things  muft  be  changed,  and  become  new,  all 
of,  and  pointing  to  God.  And  farther,  if  I 
would  be  Christ's  Difciple,  I  muft  deny  my- 
felf,  take  up  a  Crofs  to  my  own  Will,  be  fub- 
jcd  to,  and  follow  him,  under  whofe^  Banner 
I  had  now  lifted;  thus  examining  and  purfuing 
this  Doftrine  and  Precept  of  cur  Lord's,  I  was 
naturally  led,  in  fome  Degree,  to  what  is  cal- 
led 


L  3^  J 
led  SLliakeriCm  (tho*  it  appeared  to  mc  In  no 
other  ii^brm  nor  Name,  than  that  of  primitive 
Chrillianity)  which,  in  my  firft  Thoughts  of 
Religion,  1  had  no  more  Intention  of  embracing 
than  I  had  of  receiving  Mahometifm  ^  knowing 
little  more  of  the  Sjl^kcrs^  than  that  They 
were  a  plain  People  in  their  Garb  and  Speech. 
But  it  has  been  remarked  to  me,  that  my  Mo- 
ther was  fome  Time  of  this  Pcrfuafion,  and  no 
Wonder  that  I  Ihould  have  a  warm  Side  for 
her  Opinion,  I  anfwer'd,  My  Father  v/as  a 
Member  of  the  Church  of  England^  and  edu- 
cated me  in  that  Way  :  and  I  well  remember, 
I  had  a  much  warmer  Side  for  his  Opinion;  not 
that  I  knew  what  was  the  elTential  Difference 
in  their  idigicus  Sentiments,  or  at  leaft  that 
afFeded  me,  any  farther  than  that  one  allow'd 
nie  fomething  n^ore  Liberty  in  Drefs ,  whereas 
the  other  would  tell  me  Plainnefs  in  Apparel 
was  mofl  agreeable  to  Ghrrflianity,  and  to  the 
Divine  Being,  who  hated  Pride  in  his  Creatures, 
To  be  fure  1  thought  this  Dodrine  sbfurd,  by 
the  RefleSion  I  remember  I  made  at  the  1  ime. 
That  God^  I  belkved^  ivould  not  rae^  me^  on 
the  Score  oj  ^w earing  Lace^  '  or  a  fine  and  gay 
Silk  Go'-JDfu  I  have  thought  fince,  any  one 
might  imagine  I  had  fttch'd  my  Argum^ent 
from  Lttcret'tan  Principles,  that  the  Almighty 
could  not  defcend  fo  low  as  to  notice  fuch 
Trifles,  or  mark  littk  Follies,  if  Gaiety  in  Ap- 
parel (hould  be  One;  but  no  Wonder  that  when  1 
was  a  Child,  I  fhould  reafon  as  a  Child.  I  am  fen- 
fiblc  that  Silks,  Ribbons  and  Lace,  are  not  any 
l*'herir  in  Scripture  diredly   forbidden  j   but  I 

learn 


L  31  J 
karn  from  thence,  that  Pride,  and  all  Manner 
of  Superfluity,  is.  And  if,  by  wearing  this  rich 
Silk,  or  adorning  ourielvcs  with  the  other  fu- 
pcrfluous  Ornaments,  we  feed  and  nourifh  a 
proud,  vain  Defnx,  it  becomes  by  this  Circum- 
france  as  unlawful  as  Pride  itfelfj  and  that  they 
do  fo,  I  have  greatly  experienced  :  For  th(/  Re^ 
tigion  jlands  not  fmiply  in  Clothes^  yet  true  Rcli-^ 
gion  flands  in  that  which  jets  Bounds  and  Lirntts 
to  the  Mmd  with  r effect  to  Clothes^  as  wdl  as 
other  Jhings.-  And  to  ftrengthen  this  Affertion,- 
or  rather  to  prove  it,  I  Ihall  offer  an  Inftance 
of  my  o\Tn  Experience,  vi^,  IVloen  it  ^leafed 
the  Lord  to  vijk  my  Soul^  and  to  appear  to  m& 
in  his  Glory ^  the  View  af  which  difeover'd  to  m<? 
my  ownUnworthincfs  ^  and  can  fed  me  not  only  t  ode- 
jp(e  and  abhor  myfelf^  hut  my  fpkndiJ\^p^arel 
alfo:  I  had  now  n$  Delight  in  Drefs  andGrnamenty 
nor  other  Things  I  had  ufually  taken  much  'Flea-^ 
fur e  in:  True  Chrtfiianity^  which  I  began  to  b^ 
acquainted  with^  Jet  a  Bound  to  my  Dejires^  and 
diretied  me  to  Tlainnefs^  before  I  had  any  Intention 
of  joinwg  the  Society  of  the  Feofle  called  Quakers  ; 
and  indeed  all  earthly  and  tranfitory  Ohjdis  wsre^ 
And  are^  in  my  Vierw  and  Ejlim^ation^  as  Lofs^' 
Drofs  and  Dung^  in  Com^anfon  oj  the  Excellency^- 
Glory  and  Beauty\  I  behold  in  God^  and  find  ii^ 
the  Etmyment  of  his  Divine  Favour -^  and  at- 
times  1  am  ready  to  cry  aut^  O !  how  great  is  hii> 
Glory,  and  tranfcendently  great  his  Beauty  ! 

But  to  return  :  When  I  was  (by  Marriage)^ 
removed  from  my  Mother's  Care  and  Diredion, 
I  continued  in  my  Father's  Profefficn  of  Reli-* 
gioii,  for  no  other  Reafon  that  I  remember,  but?- 

thas 


L  3i  J 
that  it  allow'd  me  moft  Liberty  in  Drefs  and' 
Recreations,  tho'  my  Father,  as  well  as  my 
Mother,  did  not  fail  to  inculcate  a  jiift  Abhor-^ 
rence  of  the  Evils  the  moral  Law  condemns. 
However,  when  I  conlkler'd  and  examined  re-* 
ligious  Matters  with  more  Serioufnefs,  Sincerity, 
and  Attention,  than  was  ufual  with  me,  I  found  '• 
the  little  Religion  (or  rather  the  Profeffion  of 
it)  that  I  had,  was  that  of  my  Education,  which 
I  could  not  properly  call  my  own,  as  it  was  not 
the  Religion  of  my  Judgment,  which  I  find 
abfolutely  neceffary,  and  highly  reafonable  to 
be  concerned  for.  I  read  the  Scriptures  with 
fome  Attention ;  and  I  have  confider'd  the  fol- 
lowing Text,  that  tmlefs  we  deny  ourjelves^  and 
take  up  a  daily  Crofs^  we  cannot  he  CHRlSVs 
Difc'tfles.  This  Paflage  appeared  to  me  to  con- 
tain fome  other  and  further  Conftruftion  and 
Defign  than  many  People  allow,  who  confine  it 
to  moral  Precepts  and  Duties.  But  before  I 
proceed  t©  fay  in  what  Senfe  others,  as  well  as 
myfelf,  underftand  this  Chriftian  Doctrine,  I 
think  it  may  not  be  impertinent  briefly  to  give 
fome  Reafon  of  my  Faith  and  Hope,  which  I 
defire  to  do  in  the  fame  Difpofition  the  Apo- 
ftlc  recommends,  viz.  In  Meeknefs  and  Fear. 
And  firll,  upon  examining  the  Creed  calFd  The 
^^o/llesy  I  could  fubfcribe  to  every  Article 
therein  contained,  except  one,  (Cbriji  descended 
into  Hell)  which,  if  it  be  meant  no  other  than 
the  Grave,  I  fubfcribe  to  that  alfo.  Next,  I 
have  confidered  and  examined  The  Articles  of  the 
Church  of  England  (of  which  I  had  profeffed 
myfelf  a  Member  fome  Years,  without  fo  much 

as 


L  33  J 
^s  knowing  what  Doftrines  or  Principles  the^ 
profefled  and  held ;  this,  I  may  venture  to  iky^ 
without  Breach  of  Charity,  is  the  Cafe  of  ma- 
ny ProfefTors  at  this  Day)  But  upon  perufing 
the  above  Articles  (as  well  as  confidering  the 
Opinion  of  moft  diffenting  Sefts)  I  could  not 
reconcile  fomc  Opinions  therein  contained  with 
Scripture  Dodrine  and  Teftimonies ;  particular-s^ 
ly  a  Paragraph  in  the  fifteenth  Article,  wher€^ 
it  is  faid,  "  Tho'  We  ^re  all  baptized  and  bora 
again  in  Christ,  yet  wc  offend  in  many 
Things."  This  Opinion  appears  to  me  mani- 
feftly  repugnant  to  Scripture  Accounts  of  ma- 
ny, who  attained  in  this  Life  a  perfcft  Free- 
dom from  Sin.  And  the  Text  farther  quoted 
by  that  Church  will  not  import  the  Apoftle 
himfelf  to  be  included  in  it,  i  John  i.  8.  And 
I  am  of  Opinion j  we  may  fafely  interpret  the 
PafTagc  by  fome  other  Scripture  Text ;  wherein 
the  Apoltles  include  themfelves  with  Sinners^ 
yet  by  no  Means  can  be  underftood,  that  they 
themfelves  were  in  the  like  CircumftanceSo 
And  now  I  fliall  offer  the  following  Scripture 
Teftimonies,  which  appear  to  corroborate,  and 
greatly  to  juftify  us,  with  regard  to  a  Tenet 
wc  particularly  hold,  viz>.  The  Poffibilitv  (God's 
Grace  affifting)   of  obtaining  a  ^erfe^  Preedom^ 

E  jrom 

♦  This  Doflrinc  being  deny'd  b,y  moft  Chrlftians  except  the  ^akerr, 
I  thought  proper  to  tranfcribe  Part  ot"  a  Conveifation  on  that  buujeil, 
bcrween  a  Clergyman  and  a  Quaker"--'""' 

l^ua.  Doll  thou  own  a  Purgatory? 

Cler.  No. 

^ua.  When  then  muft  we  be  freed  from  Sin,  and  made  fit  for  Heaven? 

Cler.  I  believe  God  Almighry  liable  to  forgive  his  People  their  Sias^ 
and  to  fit  them  for  Heaven,  a  little  before  they  dcyir:» 

^a.  How  long? 

€ler.  I:  may  be  an  Hoar  or  tw»n 


[     34     ] 
from  S'm  even  in  this  Lije.     Noah   was  a  jujl 
Many  and  ferject  in  his  Generation.     Job  was^ 
aprject  Man^  and  one  that  fear'd  God^    and 
efchew'd  EviL     God  made  David's  Way  ferjeB. 
Bleffed  are  the  Undefiled    in   the    iVay^     who 
walk  in  the  Law  of  the  Lord,     Be  ye  therefore 
perfe6iy   as  your  Father   which  is  in  Heaven  is 
perfeSf.     Every  one  that  is  prfe£i  Jhall  be  as  his 
Mafter.     We  fpak  Wifdom  among  them  that  are 
ferjeSl.     This  aljo  we  wiJJo^  even  your  Terfec-^ 
tion.     Finally y    Brethren^   be  prfeEl,     That   the 
Man  of  God  may  be  perfect ^  thoroughly  jnrnijhed 
to  every  good  Word  and  Work.     But  the  God  of  all 
Grace  make  you  perfeB.     That  you  may  be  perfect 
mid  intire^    wanting  nothing.     Therefore  leaving 
the  DoBrines  of  the  Principles  of  CHRIST^  let  us 
go  on  to  Terfe£iion.     Zachariah  and  Elizabeth 
were  both  holy^  walking  in  all  the  Commandw,ents 
of  the  Lord  blamelef.     The  Apoflh  Paul  kept  a 
Corfcience  'void  of  Offence^  both  in  the  Sight  of 
God  and  Man^     If  we  [ay  we  have  tellowfhip 
with  God^  a7id  walk  in  Darknefs^  we  //>,  and  do 
not  the  Truth.     Every  Man  that  hath  Hope  in 
CHRIST  purifiith   htmfelf\  even  as  he  is  pure. 
Whofoever  cmmitteth  Sin   tranfgrejfeth  the  LaWj 
for  Sin  is  th&  Tranfgrejfion   of  the  Law.     Woo-- 
foever  abideth  in  him  Jmneth  not ;  for  you   know 
that  CHRIST  was  manifefted  to  take  away  our 
Sins.  U^do foever  finneth  hath  not  feen  him .^  neither 
known  him.     Little  Children^  let  no  Man  deceive 
y:?u.  He  that  doeth  Righteoufnefs  is  righteous^  even 
as  he  is  righteouf  •  and  he  that  committeth  Sin  is 

Cua.  I  be'icre  a  Day  or  two,  as  vrell  as  an  Hour  or  two. 

Qler.  1  i'ciievc  fo  too. 

TIt  fpake'r  est'  i  led  grsdnally  to  a  Month  or  two,  till  he  brought  it  t« 
{^ven  Ycais  j  to  which  his  Opi^onent  anfwer'd,  He  believed  th?  iarae. 


^  the  Devi  I.  For  this  Turpfe  was  the  Son  of 
God  manifejtedy  that  he  might  deftroy  the  Works 
of  the  DeviL  Whomever  is  born  of  God  finnstb 
not  ^  hut  he  that  is  begotten  of  God  keepth  himr 
felj^  and  that  wicked  One  toucheth  him  notj  i  John 
V.  1  8.  If  we  fay  that  we  have  mt  finned^  we  make 
him  a  Liar^  and  his  Word  is  not  in  us  ;  but  if 
we  confefs  and  forfake  our  Sin\  he  is  jaithful  and 
juft  to  forgive  us  our  Sins^  and  to  clean fe  us  from 
all  Unrighteoifnefs^  which  is  Sin,  And  further, 
I  obferve,  that  both  the  Old  and  Ncw-Tefta- 
ment  abound  with  Exhortations  to  a  Life  of 
Holinels  and  Purity.  Let  us  cleanfe  onrfelves^ 
fays  the  Apoftle  Taul^from  the  Pollution  of  llt/b 
and  Sprit ^  ferjeBlng  Holinefs  in  the  hear  of 
God.  And  I  have  never  remarked  any  Text 
yet,  that  leaves  me  the  leaft  Room  to  think, 
that  a  partial  Holinefs  will  render  us  acceptable 
to  God.  And  upon  reading  a  certain  Annota-r 
tor  *  on  the  Subject,  tho'  he  denies,  the  Doc- 
trine, yet  is  obliged  to  own  this  much^  "that  to 
require  ferfeB  Obedience  to  his  Laws^  is  a  Thing 
abfolutely  neceffary  on  God's  TarP^  from  the  ^Per^ 
feBion  of  his  Divine  Nature^  and  his  Relation  to 
ps  as  a  Governor ;  to  require  that  we  Jhoiild  not 
fin\  that  isy  fays  he,  tranfgrejs  any  of  God's 
Laws :  For  Sin  being  the  Tranfgrejfion  of  the  LaWy 
and  perfefl  and  wtjmning  Obedience  being  one  and 
the  fame^  if  God  requires  under  the  new  Cove- 
nant that  I  fhould  not  trojifgrefs  any  of  his  Laws^ 
as  he  mofi  certainly  mujl  do^  he  muji  require  me 
not  to  fin  againji  them ;  and  fo  he  mu/i  require 
ferfeB  and-mfinning  Obedience.     Another  Cler- 

E  1  ^^jm^xiy 


*  DoSlor  Whitkv, 


L  36  J  ^ 
gyfiian,  difcourfing  on  the  Sabjeft  of  Holinel% 
has  theie  Words :  The  Divine  Being  is  tranfcen--. 
dently  holy^  and  infinitely  prfecl  •  he  is  the  Foun-^ 
tain  of  all  HolineJSy  and  fan^ifies  his  Saint s^  his 
Teople^  and  his  Minijiers -^  he  requires  prjeEi 
Holtnefs  in  thofe  who  approach  him^  and  ta 
be  honoured  by  hts  Servants.  And  he  further 
fays,  Voat  true  Holinejs  confijls  in  a  Conformity 
to  the  Nature  an4  Will  of  God  ^  whereby  a  Saint 
is  difiinguijloed  from  the  unrenewed  Worlds  and  is 
not  a6ied  by  their  Trinci^les^  nor  governed  hy  their 
Maxims  and  Cuficms,  But  farther,  upon  pe- 
lufing  the  Scripture,  I  have  found  no  Room 
for  Ceremonies  under  the  Gofpel-Difpenfatlon, 
nor  Precedent  for  Mufick  in  the  Chriftiaa 
Church.  The  Liturgy,  or  Form  of  Prayer, 
became  quite  ufelefs  to  me,  and  finging  David's 
Pfalms  burthenfome  ^  I  coniider'd,  and  it  ap- 
peared to  me,  we  were  endeavouring  rather  to 
pleafe  and  gratify  our  own  Ear,  than  finging  to 
thePraifeand  Giory  ofGcd-andl  find  thatD^- 
K)id's  Pfalms  can  no  more  be  fuitable  to  the 
State  of  the  Souls  of  a  whole  or  numerous  Con- 
gregation, than  the  fame  Form  of  Prayer  can 
be  agreeable  to  all  Conditions  and  fpi ritual  Cafes. 
I  fhall,  among  many,  give  a  few  Inflances  of 
the  Inconfiftency  and  Unfuitablenefs  of  the 
Pfalms  of  Davidy  to  the  Conditions  of  Men  of 
the  following  Characters,  who,  when  they  arc 
in  the  AlTemblies  where  thefe  Pfalms  are  fung 
occafionally,  they  cuftomarily  join  in  this  Part 
of  the  Worihip.  The  Wanton,  who  fpcnds  his 
precious  Time  in  Jollity,  he  fings,  1  am  weary 
"with  jry  Groaning^  1  make  my  Couch  to  fwim 

with 


L  37  J 
whh  my  Tears,  The  proud  Atheift,  who  hath 
banilhed  God  out  of  all  his  Thoughts,  he  fings^^ 
/  have  Jet  the  Lord  al'ujays  be  jar e  me^  Kc.  The 
vain  Man,  who  delights  in  the  Company  and 
Society  of  wicked  Perfons,  he  fings,  1  have 
hated  the  Congregations  of  Evil-doers,  The  wi« 
therM  Tree,  dead  to  God,  and  confcquently 
fruitlefs,  he  fings,  /  am  like  a  green  Olhe-tres 
in  the  Houfe  of  God,  He  whofe  Heart  is  a  Cage 
of  Uncleannefs,  fings,  My  Heart  is  inditing  a 
good  Matter,  The  daily  Feafter,  whofe  Legs 
can  fcarce  bear  about  his  corpulent  Body,  he 
fings,  My  Knees  are  weak  thro'  Fafing^  and  nry. 
fle/h  faileth  of  Fatnefs,  Satan's  Captive,  who. 
wallows  in  the  Mire  and  Filth  of  Sin,  he  fings, 

0  Lord^  truly  1  am  thy  Servant.  The  lawlcfs 
Man,  whofe  Life  is  a  Life  of  Rebellion,  fubje<3:. 
to  Sin  and  Satan,  he  fings.  The  Law  of  thy 
Mouth  is  dearer  unta  me  than  Thotijands  of  Gold 
and  Silver,  The  proud  and  ambitious  Perfon 
fings,  Lordy  my  Heart  is  not  haughty^  nor  mino-. 
Eyes  lofty ;  wy  Soul  is  even  as  a  weaned  Child y 
&c.  It  has  been  objeQed,  that  we  may  as  rea* 
fonably  fing  David\  Pialms,  as  read  them;  but 

1  apprehend  an  effential  Difference  between 
reading  them  as  David\  Experience,  or  Words 
he  ufed  in  praifing  God  (which  were  no  Doubt 
fuggcfl:ed  by  the  Holy  Spirit)  and  reducing 
them  to  our  own  Ads  of  Worfhip ;  unlefs  the 
Words  be  fuitable  to  the  State  of  our  Souls, 
and  brought  to  our  Remembrance  by  the  fame 
Diyjne  Lifiuencc  which  prefented  them  to  the 
Mind  of  Davids  according  as  they  fuited  the 
Circumftancc  of  his  Soql,  or  were  fuitable  or 

appli- 


L  :>^  J 
applicable  to  the  Condition  of  others,  to  whon^ 
he  fometimes  fpeaks,  in  a  feeling  Senfe,  of  the 
different  States  of  the  Godly  and  the  Wicked.^ 
I  have  alfo  confider'd  it  irrational  to  limit  and 
prefcribe  to  a  Chriftian,  even  the  weake ft,  a'fet 
Form  of  Prayer,  fince  the  Apoftle  Taul  ex- 
prefly  declared,  IVe  knoju  not  what  ws  fiould 
^ray  for  as  we  cught^  btU  the  Sptrtt  itCelf  matMh'^ 
lntcrcc£ion  for  us  with  Groamngs^  which  can^ 
not  be  uttc'/dy  Rom  viii.  26. 

I  remember,  when  I  experienced  the  Work 
pf  God^s  Grace  operating  on  my  Soul,,  and  dit 
covering  to  me  my  State  and  Condition,  the 
9ommon  Prayer  became  of  no  Service    to    me, 
as  I  found  it   highly  neccfTary  that   my  Heart 
lliould  be  prepared   by  the  Lord  to  enable  me 
to  addrefs  hirn  by  his  own  Spirit;  and  when  he 
is  pleafcd  to  touch  and  incline  the  Heart  to  him- 
felf^  behold    (as  it  is  faid  on  a  memorable  Oc- 
caiion)  we  pray ;    We   are  immediately  taught 
to  pray  in  Terms  fuggeftcd  by  the  Holy  Spirit, 
who  beft  knows  our  Neceffities,  helps  our  In- 
firmities, and  caufes  us  fultabiy  to  approach  the 
Throne  of  Grace,  and  to  requeft  and  pray  with 
the  Spirit,  and  with  the  Underftanding.     And 
as  we  are  not  to  pray  in  our  own  Words,  nei- 
ther can  we  pray  acceptably  in  our  own  Time  ^ ' 
as  I  have  witnefTed  on  a  very  particular  Occafion, 
.when   I   profeiTed    myfelf  a    Member   of  the 
Church  of  England.^      Being   returned   from  a 
Voyage,  I,  according  to  Cuftom,    fent  Notice, 
that  1  fhould  publickly  give  God  Thanks   for 
my  Prefcrvation  at  Sea  •  thus  when  the  ftated 
Prayer  of'  Thankfgiving  was  read,  I  was  in- 
deed 


[    39    1      •  , 

deed  on  my  Knees,    but  my  Heart  was  not 
properly  warm'd,  nor  influenced  to  addrefs  the 
Almighty,  at  the  Time  the  Congregation  was 
told,    I  was   giving   God    humble  and  hearty 
Thanks  for  fuch  a  Mercy ;  I  repeated  the  Form 
indeed,  but  it  was  only   with   my   Lips,    my 
•Heart  had  little  Share  in  thi?  formal  Devotion ; 
and  reflefting,  while  on  my  Knees,  that  I  was 
wrong,  confequently  the  Sacrince  of  Thankf- 
giving  I  had  ofFer'd  in  fo  unacceptable  a -Man- 
ner, muft  be  an  Offence  to  God.     The  above 
Refledion,  I  am  not  afliamM  to  fay,  caufed  me 
to  tremble  at  the  very  Inflant.     Thus  I  find,- 
that  waiting  to  be  fuitably  influenced  by  the 
Spirit,  ought  to  be  previous  to  this  folemn  Aft 
6f  Worfhip.     Bat  farther,  as  I  have  above  no- 
ted, I  find  no  Place  in  the  Church  of  ChPcIST* 
for  Ceremonies,    as  they   appear  to  be  a  very 
great  Obflacle  in  the  Way  of  Spiritual  Worfnip ; 
for  hocUly  Exercise  frofiteth  IHtle  ;    'tis  the  Spirit 
^f  Christ  muft  quicken  us  for  fpiritual  Wor- 
fhip.    And  tho'  God  wink'd  at  Times  of  Igno- 
rance and  Blindnefs,  when  Men  vainly  imagin  d 
that  Worfhip  was  moft  acceptably  performed  to 
him  at  this    Place,    or    the  other  Mountain; 
in  this,  or   the  other  Ceremony  ;  yet  Christ 
the    Light,    who  came,    and  is   come   to  dif- 
pel  all   tlie  dark  Clouds  of  Ignorance  and  Er- 
ror, and  to  direft  M-en  to  himfelf  the  Way,  the 
Light,  and  the  Truth,  on  a  remarkable  Occa- 
fion  explodes  Mens  Opinions-  in  this  important 
Matter,  by  faying,  that  it  vjas  ne'tthcr  at  Jeru- 
falem,  nor  yet  at  the  Motmtain  (of  Samaria)  th^ 
father  was  to  be  worjjjifpd ,  but  th:  Hour  cm>' 

the. 


L  40  J 
eth^  and  now  is^  when  the  true  IFdrJh'ippers  Jhall 
wor/hip  the  Father  in  Sprit  and  in  Truth :  For 
the  Father  feeketh  fuch  to  worflnp  him.  God  is  a 
Sprit,  and  thofe  who  worjbip  him  (acceptably) 
mift  worjloip  him  in  Sprit  and  in  Truth^  not  in 
Formality  and  Ceremonies.  The  Author  of  the 
Preface  to  the  Common  Prayer  tells  us,  7he  6<?- 
remonies  retain' d  in  the  Church  (of  England)  were 
devtfed  and  in[iituted  by  Man^  and  jome  that  are 
thrown  out,  entered  at  fir  (I  with  a  Zeal  uithout 
Knowledge^  and  grew  daily  to  more  and  more  A^ 
bufies'^  which  not  only  for  Unpofitablenefs,  but  be^ 
caufe  they  have  much  blinded  the  Teope,  and  ob- 
fcut^ed  the  Glofy  of  God,  are  rejected.  Others^ 
fays  he,  thd  deviled  by  Man,  are  retained  jor 
Order  and  Edification:  And  at  the  fame  Time 
tells  us,  that  Christ's  Gofpl  is  not  a  ceremo^ 
'fiial  Law  •  but  it  is  a  Religion  to  ferve  God,  not 
in  the  Bondage  of  the  Figure  and  Shadow,  but  ' 
in  the  freedom  of  the  Spriti  To  this  laft  Pro^ 
pofition  I  heartily  agree ;  then  why  fhould  we 
return  to  the  weak  and  beggarly  Elements,  or 
defire  again  to  be  in  Bondage?  Tou  ob ferve,  (fays 
the  Apoftle  TauP)  Days  and  Months,  and  Times 
and  Tears  \^  lam  afraid  of  you,  left  1  have  be^ 
flowed  upnyou  Labour  in  vatn :  But  as  ye  have 
received  Christ  Jesus  the  Lord,  fo  walk  in 
him,  aad  beware  leaf  any  Man  Jpoil  you  thro^ 
Whtlofofhy,  and  vain  Deceit,  after  the  Traditions 
vj  Men,  after  the  Rudiments  of  the  World,  and 
mt  after  CHRIST.  Why,  as  tho*  living  in  th$ 
World,  are  ye  SubjeBs  to  Ordiriances  ?  Touch  not^ 
tajle  not,  handle  not^  which  all  are  to  prifh  with 
the  ujingy    after  the  Commandments  and  DoBrims 


L  41  J 
'^f  Men.  But  I  Ihall  no  longer  infill  on  thefe 
Matters  of  Dilputation ;  neither  do  I  pro- 
pofe  to  give  an  Account  of  the  Tenets  or 
Principles  prcfeiTcd  by  us  as  a  Society,  that  be- 
ing already  dune  in  a  very  ample  Manner  by 
oar  Friend  Robert  Barclay.  I  have  only  tho't 
proper  to  mention  feveral  Obftacles  w  hich  lay  iii 
my  Way  when  I  began  to  fearch  for  Truth :  For 
as  my  Bufinefs  is  not  Controverfy,  but  Love^ 
Good-wiil  and  Charity,  to  all  Mankind,  I  pur- 
pofe  to  give  you  a  Ihort  Account  of  the  great 
Difad vantages  I  laboured  under  in  a  State  of 
Forgetfulnefs  of  God;  and  the  inexprejffible 
Benefits  I  have  v/itneiTcd  fi'om  a  Return  to,  and 
Attention  upon  God,  and  SubmiiTion,  Pvcfigna- 
tion,  and  Subicitioh  to  his  bielTed  Will  and 
Commands.  And  as  far  as  my  Tefllmony  to  ^ 
the  Power  and  Efncacy  of  the  Grace  of  God^" 
and  the  DoSrine  and  Neccffity  of  bearing  the 
Crofs,  will  go,  to  invite,  perfuade  and  befeech. 
you  to  draw  nigh,  and  acquaint  yourfelves  with. 
God,  thro'  Jesus  Christ  our  Lord,  who  hath 
faid,  and  now  fays.  Look-  unto  7ne  all  ye  Endi 
oj  the  Earthy  ajtd  be  ye  laved.  In  vain  is  Sal- 
vation looked  fur  from  the  Hills  or  Mountains^ 
or  from  our  own  exalted  Imaginations,  or  high 
Pretenfions  to  Religion.  And  I  have  tiiis  Tefti- 
niony  to  bear  to  God's  Power,  that  I  witneffed 
Salvation  from  Sin  only  and  alone,  from  the  Om- 
nipotent Hand  of  the  Lord,  giving  me  Victory 
over  my  vain  Thoughts,  Affedions  and  Defires^ 
and  bringing  them  under  the  Power  of  'the 
Crofs  of  Chkist,  by  which  I  am  crucified  unto^ 
the  W^jrld,  and  the  World  unto  me^     There- 

F  for© 


L  4^  J  ^ 
fore  if  you  would  enter  into  his  Reft,  hafdeiitr 
not  your  Hearts  againft  the  Call  and  Invitation 
our  compaffionate  Lord  continues  to  give  all 
(ntunimg)  Sinners  ^  Come  unto  me^  (fays  Chrift) 
all  ye  that  are  weary ^  aftd  heavy  laden^  with 
the  Burden  of  your  Sins,  be  wilUng  to  part  with 
them,  and  he  will  give  you  Reft.  Let  not,  I 
befeech  you,  the  Sin  of  Unbelief,  in  the  Power 
of  Christ,  enter  your  Hearts :  For  if  ye  be- 
lieve not  (fays  Chrift)  that  I  am  He,  (viz.  the 
Smiour  of  the  World^  '■juho  is  eome  to  fave  you 
from  your  Sins)  and  continue  in  your  Sins ^  you 
Jhall  die  in  them ;  and  then  vohither  I  go  you 
cannot  come.  Fly  then  for  your  Lives,  I  be- 
feech you  ;  fly  from  the  Wrath  to  come  ;  ap- 
ply to  Christ  for  eternal  Life,  and  he  will 
inform  you  what  you  muft  do  to  be  faved  ;  his 
Power  is  eternally  and  unchangeably  the  fame  \ 
his  Hand  is  not  fhorten'd,  that  it  cannot  lave, 
neither  is  his  Ear  heavy,  that  it  cannot  hear  ; 
therefore  give  not  Sleep  to  your  Eyes,  till  yoa 
witnefs  God  in  Christ  reconciling  you  to  him- 
felf.  The  Time  prefent,  we  all  know,  is  only 
ours ;  tiTen,  while  'tis  called  to  Day,  let  us^^ 
hear  his  Voice,  who  fpeaks  as  never  Man  fpoke, 
even  with  Power  and  Authority,  faying,  Rtfe 
up  you  that  are  at  Eafe  in  your  Sins ;  tremble  ye 
G-areki's  Ones ;  cafl  your  Idols  fromyou^  and  look 
unto  the  Rock  and  holy  One  of  Ifrael;  feek  the 
Lord  "xhile  he  may  be  founds  call  ttpon  him  while 
he  is  near  ;  let  the  IVicked  for  fake  his  Ways  ^  and 
the  unrighteous  Man  his  Thoughts^  and  turn  unto 
tlye  Lord^  and  he  will  have  Mercy y  aud  to  our 
^ody  who  will  abundantly  pardon. 

%  would" 


[43     ] 

I  would  now  obferve  to  you  who  indulge 
yourfclvcs  in  the  falfe  Pleafures,  vain  Amule- 
ments  and  Recreations,  of  the  Age,  which 
once  I  had  a  Fondnefs  for,  as  well  as  you  now 
have ;  that  when  the  Almighty  was  pieafed  in 
^is  Mercy  to  open  the  Eyes  of  my  Under- 
ftanding,  I  plainly  perceived  by  that  Light 
(he  had  placed  in  my  Confciencc,  which  ena- 
bled me  to  dilcern  between  Right  and  Wrong, 
the  Precious  and  the  Vile)  that  a  Life  of  Plea- 
fure  and  Diverfion  was  inconliftent  with  the 
Life  of  a  Chriftian :  I  found,  that  to  be  thus 
carnally  minded,  has  been  Death  to  my  Soul  ; 
but  as  I  gradually  witnefTed  Christ,  and  the 
Power  of  his  R.efurreaion  raiiing  me.  from  the 
Death  of  thcfe  Sins,  I  felt  a  Neccffity  of  part- 
ing with,  and  denying  myfelf  of  them.;  and 
I  coniidcr'd  them  to  be  of  the  grcateft  Obfta- 
cles  in  a  religious  Progrcfs.  But  it  has  been 
objedcd,  that  Recreations  arc  abfolutcly  ne^ 
-ceflary  to  unbend  and  relax  the  Mind,  when  it 
has  been  occupy'd  or  employed  in  worldly  Af- 
fairs, or  in  the  more  ferious  Attention  on  divine 
Objefts,  to  which  it  is  not  poffible  it  can  be 
attending  always.  I  grant,  that  our  Lord's 
enjoining  his  Followers,  to  watch  and  fr/^  con^ 
tmually^  and  Tatd's  exhorting  the  TheffaloniaM'S^ 
to  fray  without  ceaftng^  does  not,  in  a  ftri6t 
and  literal  Senfe,  oblige  us  to  be  always  on  our 
Knees,  nor  occupy'd  in  mental  Prayer;  for 
tho'  we  ought  to  be  led  and  guided  by  the 
Spirit  of  Christ  in  all  our  Adions,  or,  at  leait, 
that  all  we  do  by  Permiffion,  as  well  as  by  im- 
mediate Diredion,    may   be   approved   in   his- 

Fa  Sights 


[    44     J 
Sight;    yet  we   are   not  at  all  Times  under  an 
Influence  neceflary  for  addreiring  the  Throne  of 
Grace,  in  the  folemn  Aft  of  Prayer :  Nevertbc^ ^ 
lefsy  we  JJoQitld  always  be  fo  far  in  a  Sprit   of 
'Trqyer  and  Tfatchjulnefs^  as  we  ought  to  be  al- 
ways in  a  Chrifiian   and   virtmus   Temper    of 
Mnid\    which  is  indeed  truly  and  eifeclually 
worlhipping   the   Divine    Being,    when  we  do, 
not  confine  our  Service  to  fet  Days,  or  appoint- 
ed Hours.of  Devotion,  but  to  a  conftant,  ftea-- 
dy  and  uniforni  Life  of  Virtue,  Piety  and  Ho- 
linefs.     Some  are  apt  to  think   all  is  vv-ell,  and 
they  have  done  their  Duty  to  God,  when  they 
negied  not  cuftomary  times  of  formal  Prayer, 
or  Devotion  (as  it  is  falfely  called)  or  their  Di- 
verfions  don't   interfere  with    this   Form.ality, 
%vhich  by  fome  is  punftually  performed.     This 
brings  to  m.y  Remembrance  the  abfard  as  well 
as  impious  Charafter  a  certain  Author  gives  of 
a  Woman  of  this    prepofterous   Compofition  of 
Diverfion  and  Devotion,  or,  in  his  own  Words, 
of  Religion  and  Cards ;    he  reprefents  her,  in 
lome  Interval  of  her  Game,  juft  recolleding  it 
was   her  Hour  of  Devotion   or  Prayer,   upon 
which  file  rifes  in  great  Precipitation,  and  cc- 
fires  her  Nei'rhbour   to.  hold  her  Cards  till  fiie 
Jleps  and   fays   her  Prayers.     To  mention  this 
Character,  is   fuincient  to  ihew  the  Abfurdity ' 
of  it.  'Again,  the  Defcription  another  Writer 
gives  of  a  Woman  at  her  Gaming-Table,  is  c- 
rough,  one  would  imagine,  to  make  the  hard- 
eft  Forehead  blufii :  And  to  fay  no  more,  than 
that  it  renders  her  unaimable  in  the  Eyes  of 
leafonable  People,  one  would  judge,  this  would 

be 


L  ^>  J 
be  a  great  Reaibn  for  her  to  decline  the  Diver-* 
lion ;  but  when  flic  is  reprefcnted  acciifing  her 
ill  Fortune,  as  ihe  calls  it,  in  Terms  of  Fury 
and  Abfurdity,  the  Portrait  is  horrid  and  iliock- 
ing,  unbecoming  a  rational  Mind,  and  moft  un-^ 
worthy  any  Perfon  who  profelTes  Chriflianity. 
Compare  this  Charafter  with  humble  Marfs 
fitting  at  her  Lord's  Feet,  waiting  to  hear  the 
gracious    Words    that    proceeded    out    of    his 

Mouth compare  it  with  the  Apoftle*s  De- 

fcription  of  a  Woman  profeffing  Gpdliriefs,  whofc 
Mind  is  adorn'd  with  Meekmfs^  ^eUtefs  and 
Modefly-^  and  lee  if  you  can  difcover  one  fimilar 
Line  in  the  Charaders.  Again^  defcribe  a  Wo^ 
man  dancing  at  a  Ball,  and  adorn'd  with  all  the 
^  uxury  and  Pomp  of  Drefs,  tending,  accord- 
*.ig  to  the  Opinion  of  a  pious  Writer,  to  excite 
a  Paffion  I  forbear  to  name^  and  Country 
Dances,  fome  of  "em,  you  know,  arc  condemned 
by  a  Writer  much  admir'd  by  the  polite  and 
fafhionabie  Part  of  the  World,  who  perufc  him^ 
I  have  thought,  to  very  little  Purpofe:  Exa-. 
mine,  I  fay,  the  Charaiilers  I  have  mentioned^ 
ant.  fee  if  you  can  obferve  the  leaft  Trace  of 
Chriflianity  in  them :  In  ftiort,  a  dancing, 
gaming,  mafquerading  Chriftian,  appears  as  great 
a  Contradidion,  and  founds  as  harlh  and  uncouth 
in  one's  Ears,  as  a  polluted  Chriftian ;  which  I 
have  heard  a  learn'd  Perfon  fay,  was  no  Incon- 
fiftency ;  however,  he  fail'd  in  his  Proof,  fincc 
I  can  as  foon  reconcile  Light  and  Darknefs, 
Christ  and  Belial,  as  that  a  Perfon  can  be 
both  a  Sinner  and  a  Saint,  at  the  fame  Moment 
of  Time.     But,  further,"  tbq'  fome  Recreations, 

properr: 


L  4"  J 
properly  chofen  and  adapted,  may  be  lawful  to 
a  Chriftian  ^  yet  I  have  found  thofe  the  Gene- 
rality of  People  allow  themfelves  in,  are  perni-r 
cious  and  hurtful  in  their  Gonfequences,  and 
the.^'efore  unlawful  to,  and  inconfiftent  with 
the  Life  of  a  Chriftian.  Upon  peruiing  the 
Scripture,  I  find  the  Apoftle  ^aul  exhorting 
the  CorinthiaHs  in  thefc  Words,  ffhether  ye  eat 
or  drink^  or  whatjoever  ye  do^  do  all  to  the 
Glory  of  God:  From  whence  I  alfo  learn,  that 
I  ought  not  to  do  any  Thing  that  would  ob-? 
ftru6t  or  hinder,  or  may  be  in  Oppofition  to 
God's  Honour.  And  tho'  I  don't  find  any  di- 
teft  Prohibition  of  Cards,  Plays,  Balis,  AlTem- 
blics,  Mafquerades,  Mufick-  gardens,  i^r.  yet  I 
pbfcrve  they  are  indireftly  forbid,  as  they  have 
inot  the  leaft  Tendency  to  promote  God's  Gio-r 
ry ;  but,  on  the  contrary,  if  you'll  take  my 
own  Experience  for  Evidence,  tend  to  hinder 
and  prevent  any  Tafte  or  Rciifh  for  divine  or 
fpiritual  Enjoyments  •  the  Soul  given  up  to 
fenfual  Pleafure,  lies  fordidly  groveling  on 
Earth,  when  'tis  defing'd  to  contemplate  and 
enjoy  more  rational,  as  well  as  fublime  and 
heavenly  Delights.  We  are  told  by  an  Author 
(pretty  generally  read)  who  difcourfing,  in 
fome  of  his  Writings,  on  the  Defign  of  the 
Almighty  in  placing  Mortals  here  on  Earth,  We 
were^  fays  he,  lejt  here  for  a  Time^  to  be  edu- 
cated for  Heaven,  But  when  we  look  about, 
and  obferve  what  Methods  for  this  Education 
are  purfucd,  we  can't  well  help  concluding,  the 
Generality  of  People  have  very  unnatural,  in- 
adequate and  grofs  Ideas,  of  that  glorious  King- 
dom ; 


dom ;  arid  that,  if  they  rcflcd  at  all,  they  muft 
coniider  it  no  other  than  ^Mahometan  Paradife; 
as  the  Plan  of  Education  now-a-days,  feems  dc- 
fign'd  and  calculated,  to  qualify  for  a  Place 
where  the  Senfes  are  only  to  be  gratified  and 
entertained  :  And  indeed  I  am  induced  to  think 
the  Apoftle's  Dodrine  quite  revers'd  by  thofc 
called  Chriftians,  who,  many  of  thcm>  appear 
to  live  by  Sight,  and  not  by  Faith,  That 
Chriftians  ought  not  to  indulge  themfelvcs  ia 
the  ufual  Pleafures,  Divcrfions,  and  rain  Cuf- 
toms,  of  the  World,  feems  evident  from  the 
facred  Writings;  as  thcfc  Amufements  appear  to 
be  diametrically  oppofitc  to  the  Spirit,  Temper 
and  Rules  of  Chriftianity ;  that  Syftcm  being 
abfolutely  of  another  Nature  and  Tendency^ 
calculated  to  fubduc  and  regulate  the  Paffions 
and  Affeftions  of  the  Mind,  by  calling  us  to  a 
Life  of  Self-denial,  and  inftrufting  us  to  walk 
in  the  Steps  of  an  humble,  lowly  and  crucified  > 
Saviour;  for  whoever  will  be  Christ's  Difci« 
pie,  muft  crucify  the  Flejh^  with  thd  jdf[ections 
qnd  Lufis ;  and  I  think  the  following  PaiTages 
of  Scripture  greatly  evince,  that  a  Life  of  Plea- 
fure  is  inconfiftent  with  the  Life  of  Chriftianity; 
the  ApOftle  Taul  tells  us,  that  thofe  who  live  im 
Pkafure^  are  dead  while  they  live:  Dead  to  God. 
and  fpiritual  Enjoyments.  Chriftians  are  by 
the  fame  Apoftle  exhorted  to  redeem  the  Time^ 
becaufe  the  Days  are  Evil ;  which  I  cannot  re- 
concile to  the  fafliionable  Phrafe  ufed  by  pro- 
feffed  Chriftians ;  How  fhall  we  kill  Time  ? 
Work  out  your  own  Salvation  with  Fear  and 
Tremkling^  is  a  Precept  ingpmpatiblc  to  fpcnding 

ti€5 


L     4^      J       ^ 
the  greateft  Part  of  our  precious  Time  in  Mirth^ 
Wantonnefs,  Gaming,  Dancing,  ^c.     Be  foier^ 
bd  "jigUajttj  becaufcyaur  Adverjary^  the  D^vil^  is 
wal'tif:^  about  like  a  roaring  Lion^  feeking  'whom 
he  -r^  devour ;    i^hom  rejift^  Jtedfajt    in    the 
Faith :    1  have  confider'd  this  Paffage  alio,  and 
find    it   contrary   to   the   Practice   of   modern 
Chriftians ;  who,  inftead  of  refilling  the  Temp- . 
tations  of    Satan,    blindly   feek  and  run   into 
them.,    by  their  fi'equent  Attendance  on   pro- 
phane  and  wanton  Plays,  vain  Mufick-gardens, 
and   wicked   Mafqiierades,    Opera's,  Ki'.     The 
jReafon   why    Chriftians   are  to  be  found  in  a 
Watchful  Pofture,  is   here  given ;    Becauje   our 
Advsrfary  the  Devtl^  is  jeekifig  whom  he  may  de^ 
K)Otir ;    we  are  exhorted  to  take  Heed  how  wc 
ftand,  left  we  fall ;  to  watch  and  p'ay^  left  wc 
enter  into  Tempation  ;  therefore  a  Life  of  Wan- 
tonnefs  and  Riot,  Eafe  and  Security,  cannot  be 
(igreeable  to  that  Circumfpeftion  and  Diligence 
lequilite  in  every  Chriftian,  in  order  to  make 
his  Calling  and  Election  fare.     And  I  have  tho't 
a  Life  of  Diverfion  and  Pleafure,  is  very  uniuit- 
ablc  to  Sinners,  who  may  be  guilty  of  imnio- 
lal  Afts,  and,  perhaps,  have  lived  long  in  open 
Violation  of  God's  Laws  ^    Surely    it  is   high 
Time  for  fuch  as  theie  to  awake  out  of  Sleep, 
out  of  the  Lethargy  and  Death  of  Sin  \    for 
the  Lord,  by  the  Mouth  of  his  Prophet,  pro- 
nounces a  Woe  againft  fuch  as  are  at  Eafe  ia 
their  Sins ;    and  calls  upon  them  to  reform,  in 
thefe  Words;    Cleanfe  your  Hands ^  ye  Sinners^ 
and  -purify  your    Hearts^  ye  dcuble-'minded^   b$ 
^^iEicd  Jor  your  Sin^  mourn  and  wee^:    Go  tOy 

you 


_,  ,  k    49     J         •  .,_    _ 

yon  rich  Me'n^  zveep  and  ho'wl  for  your  Miferks 
that'  Jhall  come  upn  you ;  for  ygu  have  lived  m 
'Fleajtire  on  the  Earthy  and  been  wanton -^  ye 
have  nourijhed  your  Hearts  as  in  a  Day  <^ 
'Slaughter^  &c.  And  our  Lord  pronounces  a 
Woe  againft  them  that  laugh  now^  for  they 
■fjjall  weep  and  mourn  ^  but  blejfed  are  ye  that 
weef  now^  for  ye  Jhall  rejoice  hereafter.  Weep 
for  your f  Ives ^  and  for  your  Children^  was  the 
Advice  of  Christ  to  the  Daughters  of  Jem-' 
falem-^  and  very  ncccffary  for  us  at  this  Day, 
that  our  Mirth  fhould  be  turned  into  Mourning, 
and  the  evil  Rejoicing  of  many  into  Heavinefs. 
Thefe,  and  fuch  hke  Sentences  of  the  facred 
Records^  appear  to  me  to  be  irreconcilable  with 
the  common  Study  and  Pradice  of  leaving  To- 
kens of  Mirth,  Luxury  and  Wantonnefs;  irt 
every  Place,  faying,  To  morrow  floallbe  as  this 
Day^  and  much  more  abundant ;  whereas  we 
know  not  what  fhall  be  on  the  Morrow  :  For 
wh^t  is  your  Life!  It  is  even  as  a  Vapour,  that 
appeareth  for  a  little  Tiiiie,  and  then  vanifhes 
away.  The  Wicked^  fays  holy  Job^  fpend  their 
Days  in  Mirth^  andy  in  a  Moment^  go  down  td 
the  Grave.  But  fome  objed,  that  Solomon  leems 
to  allow  us  Times  and  Seafons  for  Recreations 
and  Divertifements,  you  coniider  as  unlawfal 
Pleafures,  viz.  A  Time  to  fing^  and  a  Time  to 
dance^  &c.  Oh  !  what  is  called  an  Allowance, 
appears  to  mc  to  amount  to  no  more,  than  that 
in  Solomon's  Days,  as  well  as  in  ail  former  Ages 
of  the  World,  there  was  Times  in  which  Peo- 
ple did  thofe  Things  he  enumerates,  and  which 
he   obferyes^  only   adds  Vanity  to  ail  humart 

G  Aaion.n 


L  50  J 
Anions  and  Inventions ;  but  he  does  not  deter-^ 
mine  whether  they  were  lawful  or  otherwife ; 
He  tells  us  alfo,  of  a  Time  to  laugh,  or  rejoice ; 
our  Lord,  as  above,  pronounces  a  Woe  againft 
thofe  that  laugh  now  \_or  in  this  Gofpl^Day^ 
wherein  you  are  called  to  Repentance^  to  fit  and 
qualify  you  to  receive  the  Gofpel  of  Chrift  and 
his  Kingdom^  for  they  fhall  mourn  and  weep.. 
Solomon  mentions  a  Time  to  hate ;  which  under 
the  Gofpel  is  pofitively  prohibited,  or  forbid,  by 
Christ's  own  Remarks  on  the  Jewifh  Law  or 
Tradition  ;  where  he  evidently  fliews,  that  there 
is  no  fuch  Paffion  of  the  Mind  to  be  exercifed  by 
Chriftians  (except  againft  Sin,  as  the  Godly  hate 
Sin,  becaufc  it  is  a  Breach  of  God's  Law)  no,  not 
againft  our  Enemies ;  his  Goipel  being  univerfal 
Love  and  Beneficence  to  all  Mankind.  But 
granting  that  Solo?non  indulged  himfelf  in  the 
Pleafurcs  and  Vanities  of  the  Age  he  lived  in, 
which  indeed,  appears  to  be  his  Cafe;  yet 
hear  how  he  eftimates  them,  in  what  is  com-' 
monly  called  his  Recantion ;  having  firft  proved 
worldly  Wifdom,.  he  perceived  that  this  was 
Vanity  and  Vexation  of  Spirit ;  For  in  much 
V/ifdom  is  much  Griefs  and  he-  that  incrcafeth 
Knowledge^  increafeth'SorroWy  Eccl.  i.  18.  Then 
fays  he,  1  commended  Mirth ^  becaufe  a  Man  hath 
nothing  better  under  the  Sun,  than  to  eat^  drink^ 

and  be  merry Go  to,  I  will  prove  thee  with 

Mirth,  therefore  mjoy  Pleafure;  but,  behold,  this 
is  alfo  Vanity,  I  (aid  of  Laughter,  it  is  Madnefs, 
and  of  Mrrth,  what  doth  it)  Eccl.  ii.  i,  2.  For 
ev3n  in  Laughter  the  Heart  is  forrowful,  and 
thj  End  of  that  Mirth  is  Heavinefsy  Prgy.  xivv 


j> 


L  51  J 
13.  And  we  have  this^  wife  Man's  Opinion, 
*  That  it  is  better  to  go  to  the  Houfe  of 
Mourning,  than  to  the  Houfe  of  Feafting ;  and 
that  Sorrow  is  better  than  Laughter  '^'  for  by 
the  Ssdnefs  of  the  Cotmtenance^  the  Heart  ts  made 
better:  The  Heart  of  the  JVije^  is  in  the  Houfe  of 
Motirning ;  but  the  Heart  of  Fools  ^  in  the  Houfe  of 
jyiirth:  Thus,  thou  may  rejoice,  O  young  Man, 
in  thy  Youth,  and  let  thy  Heart  chear  thee  in 
the  Days  of  thy  Youth,  and  walk  in  the  Ways 
of  thy  Heart,  and  in  the  Sight  of  thine  Eyes  ; 
but  remember  it  is  at  thy  Terjl-^  for  know  thou, 
that  for  all  thefe  Things  God  will  bring  thee 
into  Judgment/  Let  us  now  hear  his  Conclu- 
fion  of  the  whole  Matter  ;  The  Fear  of  the  Lord 
is  the  Beginning  of  iVtfdom^  and  to  depart  from 
Evil  a  good  Underfianding ;  therefore  fear  Gddy 
and  keep  his  Commandments^  for  this  is  the  whole 
Duty  of  Man  r  For  God  Jhall  bring  every  Work 
into  Judgment^  with  every  fecret  Things  whether 
it  be  good ^  or  whether  it  be  EviL  But  further, 
to  evince  that  the  common  Diverlions  and  A-? 
mufements  of  the  Age,  are  incongruous  and 
unlit  for  Chriftians  to  recreate  themfelves  with. 
-^ — do  but  propofe  to  a  pious,  grave  Clerr 
gyman,  to  accompany  any  one  of  you  to  a  Bail, 
a  Play,  a  Mafquerade,  or  Aflembly  ;  or  invite 
him  to  make  a  Party  at  Cards,  Dice,  or  any 
Game ;  and  fee  what  an  Indignity  he'll  tell  thee 
thou  haft  offered  him,  telling  thee,  that  thefe 
Amufcments  are  inconfiftent  with  his  Function, 
^c.  And  indeed  every  one  who  has,  or  docs 
frequent  Play-houfes,  knows  that  thole  Clergy- 
nien  who  take  the  undue  Liberty  of  frequenf^- 

G  2  mz 


ing  them,  go  conceard  and  difguis-d  in  what 
they  call  a  Lay-habit :  Whereas,  if  thefe  Eiir 
tertainments  were  faitablc  to  a  Chriftian  Spirit^ 
and  thatiblid,  grave,  pious  Diipofit ion  of  Mind, 
which  it  is  the  Duty  of  every  common  Chriftian 
to  labour  for,  and  be  found  in ;  v/hy  may  not 
the  bjft  Chriftians  frequent  them  openly,  as. 
well  as  thofe  who  pretend  to  a  lelTer  Degree  of 
Fiety  and  Holincfs  ?  I  am  not  acquainted  with 
any  Text  in  th'::  facred  Writings,  that  allows 
me,  or  any  one  eife,  to  be  one  Whit  lefs  pious, 
holy,  or  virtuous,  than  our  Teachers ;  nay, 
Dai'id  did  not  fcruple  to  fay,  '  In  Matters  of 
Religion,  or  the  Things  of  God,  that  he  was 
\vifer,  and  hrtd  more  Underftanding  than  all  his 
Teachers  y  For  thy  Te(imo7iJeSy  0  Lord^  are  my. 
Meditation  and  Delight ;  /  underjiand  more  than 
the  Antients  (who  undoubtedly  were  well  ac- 
quainted with  the  outward  and  written  Law) 
for  this  cogent  Reafon,  bec.infe  I  keej?  thy  Trecpts^ 
And  Pmd  exhorts  the  T  hi  Upturns  in  thefe 
Words,  Brethrijt^  (^e  ye  I oUo~jjers  of  me^  and 
mark  therfi  which  walk  fo^  as  ye  have  as  for 
an  Exaf?rle ;  and  wherainto  we  have  already 
attain*dy  let  us  walk  by  the  lame  Rttle^  and  mind 
the  fame  Th'n^s,  And  in  his.  Directions  or 
Council  to  Ttynothy^  tells  him,  To  be  an  Exajnjde 
to  the  Believers^  in  JVord^  in  Converfation^  in 
Charity  [or  Love]  in  Spirit ^  in  Faith ^  and  in 
'Tunty.  He  alfo  direfe  Tiius^  '  To  exhort  the 
young  Men  robe  fober-minded  ^  in  all  Things 
fiiev/ing  himfelf  a  Pattern  of  good  Works,  ia 
Uncorruptnefs,  Gravity,  and  Sinceritv/ 

•     ^        But 


L  ^3.  J 
Bat  it  may  be  objected^  that  ibme  of  the  Re^ 
marks  on  the  fafcionable  Diverfions  of  the 
World,  don't  immediately  affed  you,  as  you 
have  no  Mafquerades  nor  Mufick-gardens,  to 
entertain  you  •  neither  are  Theatrical  Enter-? 
tainments  frequent  amongft  you.  This  is  true  y 
but  you  have,  in  the  Winter-feafon,  AflTemblies 
once  a  Week,  wherein  you  dance  ^nd  game  ^ 
Balls  and  Dancing  at  other  Times  and  Places, 
Card-playing  at  your  own  Houfes,  S!;c,  And, 
fuffer  me  farther  to  fay,  That  I  am  fenlible  you, 
many  of  you,  fail  not  to  give  your  Attendance 
c)n  every  Occafion  of  Mirth  and  Jolity ;  and 
that  you  mimick  Great  Britain  in  every  Fop^ 
pery.  Luxury  and  Recreation,  within  your 
Reach;  which  difcovers  an  equal  Inclination, 
but  Icfs  Power  of  gratifying  a  Fondnefs  for. 
Pleafure  and  Diverfions :  And  tho'  you  may 
have  few  or  no  Opportunities  of  frequenting 
Plays,  your  Clofets,  doubtlefs,  are  furnifli'd 
with  Books  of  this  Sort ;  w^hich,  if  it  be  un-. 
lawf.ll  to  fee  them  exhibited  on  the  Stage  C^s 
V/dliam  Lars.\  a  Clergyman,  greatly  proves  it 
is)  'tis  equally  unlawful  and  unlit  for  Chriftians 
to  read  them  :  And,  permit  m.e  to  remind  you, 
that  you  have  Bifhop  BtmiefSj  as  w^ell  as  Bi-^ 
Ihop  77//^?/^;^'s  Teftimonies  againfl:  Plays ;  who,^ 
in  a  Sermon  on  the  Education  of  Youth,  in  fo 
many  Words,  calls  the  Tlay-houfe^  the  DevH'% 
Chapel:  And  in  aDifcourfe  againit  corrupt  Com^ 
munication,  he  occafionally  mentions  F.iays,  and 
fays,  ^  They  are  intolerable,  and  not  fit  to  b^ 
'  permitted  in  a  civilized,  much  lefs  a  Chriltian 
^  Nation:    They  do  moft  notorioufly  miniftcr 

'  to 


[     54     ] 
^  to  Vice  and  Infidelity :    By  their  Prophane-? 

*  nefs  they  are  apt  to  inftil  bad  Principles  into 
^  the  Minds  of  Men,    and  to  leffen  that  Awe 

*  and  Reverence  which  all  Men  ought  to  have 
'  of  God  and  Religion :    And  by  their  Lewd-r 

*  nefs     they  teach  Vice,  and  are  apt   to  infed 

*  the  Minds  of  Men,  and  difpofe  them  to  lewd 

*  and  diffolute  Practices  /  Thus  far  Biihop  Z//- 
lotjon.  Now  hear  the  Archbifhop  of  Cambray's 
Sentiments  of  thefe  Kind  of  Books  and  Enter- 
tainments: In  his  Treatife  on  the  Education  of 
Youth  he  tells  us ;  '  Young  Perfons,  and  efpe- 

cially  Women,  have  roving  Imaginations,  and 
for  want  of  folid  Nourifhrnqnt,  their  Curioh^ 
ty  turns  on  vain  and  dangerous  Objeds;  they 
are  extremely  affefted  with  Romances,  and 
chimerical  Adventures,  and  Plays,  in  which 
prophane  Love  bears  a  mighty  Share,  and  fills 
their  Minds  with  empty  Notions,  which  bear 
no  Proportion  to  the  true  Motive  or  Spring 
of  our  Adions  in  this  prcfent  World:  A  poor 
Girl,  whofe  Head  is  fiU'd  with  furprizing 
Strains,  is  difappointed  not  to  find,  in  the 
World,  real  Perfons  of  the  Charader  of  Ro- 
mantick  Heroes;  and  as  fee  would  live  like 
one  of  their  imaginary  PrinceiTes,  what  Dif- 
guft  muft  it  be  for  her  to  defcend  from  this 
imaginary  State,  to  the  mean  Parts  and  Offi- 
ces of  Houfewifery  T  Thus  you  may  obferve 
from  the  Sentiments  of  thefe  great  and  pious 
Men,  the  mifchievous  Confequences  that  attend 
the  frequenting  Play-houfes,  as  well  as  reading 
prophane  and  unedifying  Books ;  as  they  prove 
them  hurtful  in  a  civil  or  focial,  as  well  as  in  a' 

reli^ 


L  5i  J 
religious  Relation.  But  further;  tho'  my  Ex-- 
perience  is  ftiort,  and  Knowledge  fmall,  in  the 
fublime  Myfteries  of  Ghriftianity,  yet  I  have 
been  induced  to  confider  it  both  abfurd  and  ir- 
rational to  propofe  vain  Amufements  and  Di- 
verlions  to  Chriftians,  whofe  Converfation  is  in 
Heaven ;  who  have  tafted  of  the  good  Word 
of  Life,  witnefs'd  of  the  Powers  of  the  World 
to  come,  fhar'd,  in  Part,  of  the  Joys  of  Hea- 
ven, by  divine  Communion  and  Fellowihip  with 
God  :  For,  as  the  Apoftle  fays  truly^  "  The 
Fellowihip  of  all  real  Chriftians  is  with  the  Fa- 
ther, and  with  the  Son,  Christ  Jesus  ;  with 
tvhom,  having  fat  in  high  and  heavenly  Places, 
they  look  down  with  holy  Contempt  on  lower 
Enjoyments :'  To  prefcribe,  I  fay,  to  thefe 
earthly  Pleafures  and  Delights,  nay,  vain  and 
irrational  Ones  too,  is,  as  the  pious  Boyle  juftly 
obferves,  as  unreafonable,  as  if  on^Jhotdd  ima-^ 
gine  an  Eagle  could  be  dazzled  with  a  Glow- 
worm^ when^  jrom  his  high  StatioUy  he  had  been 
newly  gazing  at  the  Sim.  And  indeed  were 
the  common  Recreations  both  innocent  and  law- 
ful, a  true  Chriftian  could  not  oonceive  any 
Delight  in  them,  or  in  any  Thing  that  tended 
to  divert  their  Meditation,  and  carry  them  fa 
far  from  God,  whofe  Words  and  Prefence  are 
become  more  to  them  than  their  neceffary 
Food ;  and  even  the  Cares  and  Concerns  of 
this  Life,  which,  on  various  Occafiona,  mult 
neceflarily  occupy  the  Thoughts  of  Chriftians, 
are  irkfomc  and  burthenfome  to  many;  as  the/,. 
\x\  fome  Sort,  deprive  them  of  more  near  and 
intimate  Communion  and  Intercourfe  with  God ; 

whd;> 


\vho,  tho'  he  is  that  High  and  Holy  OnCj  that 
inhabits  Eternity;  and  dwells  in  Light  inac- 
(crffible  by  mortil  Eyes;  tho'  Heaven  is  hi^ 
Throne,  and  ^he  Earth  his  Footftool,  yet  con- 
defcehds  by  his  Holy  Spirit  to  tabernacle  with 
Men,  and  ftoop  lb  low  as  to  ftand  at  the  Door 
of  our  Hearts,  and  knock  for  an  Entrance.  Be^ 
hold!  faith  the  Lord^  I  ftand  at  thd  Door  and 
knock^  if  any  Man  open  to  mc„  J  will  come  in 
and  flip  with  him^  and  he  Jhall  fiip  w'lth  me. 
Thus,  when  we  are  made  Partakers  of  this 
bleffed  and  divine  Communion  and  holy  Sup- 
j5er,  we  are  ready  to  cry  out  after  this  Man^ 
her,  'Tis  good  for  us  to  be  here;  Lord  !  Ever- 
more give  us  this  Bread  !  I  fometimcs  thought 
the  royal  Pfalmift  feem'd  to  be  much  in  the 
Cafe  or  State  I  have  mentioned  ;  thirfting  af- 
ter God,  as  he  himfelf  expreffcs  it^  but  often 
interrupted  and  carry'd  away  by  thp  Avocations 
bf  his  Kingdom,  and  Perplexiiies  from  his  Ene- 
inies,  at  a  greater  Diftance  from  God  than  was 
pleafing  to  him,  and  which  he  feems  to  have 
in  View,  and  lament,  w^hen  fpreading  hisCaufe 
before  the  Almighty,  he  complains  of  the  Op- 
preffion  from  Men  of  the  World,  who^  fays 
he,  have  their  Tortion  in  this  Lije.  And,  oil 
another  Occafion,  he  defcribes  fome  of  the  fam.e 
Diipofition,  enquiring,  JVho  will  Jhew  us  any 
(temporal)  Good  ?  But  ds  for  me^  1  jhall  bo 
fatisfied  with  thy  Likejtefs -^  I  will  behold  thy 
Face  in  Rigkeoufetefs ;  Lordy  lift  up  the  Light  of 
thy  Countenance  upon  me^  then  Jhall  I  rejoice  more^ 
than  when  Corn^  Wme  and  Otl^  encrea/lth.  And 
^gain^  ff^en  I  awake  (or  am  free  from  Inter- 
ruption) 


Fiiption)  /  am  flill  with  thee^  where  I  drink  in 
thy  Prefence  »f  the  Fountain  of  Life,  and  in  thy 
Light  I  fee  more  Light ;  for  bk/jed  is  the  Man 
whom  thou  choofefiy  and  caufejl  to  approach  unto 
thee^  that  he  may  dwell  in  thy  Courts  \  for  in  thy 
Prefence  is  fulnefs  of  Joy,  and  at  thy  Right 
Hand  are  Rivers  of  Pleajures  for  evermore  !  And 
he"  pronounces  the  Man  blefTed,  whofe  Delight  is 
in  the  Law  of  the  Lord,  and  who  meditates  there- 
in Day  and  Night,  Such  Meditations  of  the 
Lord  are  fweet  unto  his  People,  and  makes  them 
glad  in  his  Prefence  5  and  the  fpiritiial  Intercourfes, 
with  which  the  Almighty  in  great  Mercy  and 
Condefcenfion  is  plealed  to  favour  his  Servants 
iand  Children,  are  indeed  in  fome  Degree  Fore- 
taftes  of  Heaven  :  For  tho*  the  Apoftle  tells  us- 
Eye  (the  Eye  of  the  natural  Man,  who  is  devoted 
and  enflaved  to  earthly  Things)  hath  not  feen^  nor 
Ear  heard y  neither  hath  it  entered  into  the  Heart 
(of  fuch  Men  as  thefe)  to  conceive  the  T'hin^s 
which  God  hath  'prepared  for  them  that  love  him  5 
hut  God  hath  revealed  them  unto  us  by  his  Spirit  : 
For  the  Spirit  Jearcheth  all  Things-  yea^  the  deep 
Things  of  God:  Bat  the  natural  Man  receiveth 
not  the  Things  of  the  Spitit  of  God^  for  they  are 
Foolifhnefs  to  him^  neither  can  he  know  them  (while 
he  remains  in  his  natural  and  carnal  State)  becaufe 
they  are  fpiritually  difcerned. 

But  to  proceed  •  I  have  partly  told  yoii  what 
Recreations  are  confider'd  by  us  as  unlawful  for 
Chriftians  to  be  exercifed  in  j  and  fhall  now,  in 
the  Words  of  one  of  our  Worthies,  tell  you  w^hat 
we  judge  lawful  or  convenient.  Innocent  Diver* 
tifements^  fays  he,  which  may  fufficiently  ferve  for 

H  Relaxa* 


[    53     ] 

Relaxation  of  the  Mind^  are  thefe ;    Friends  may 
vijjt  one  another ;  hear  or  read  Hijlory  ;    Ipeak  of 
the  prejent  or  pajl  TranfaBiom ;  follow  Gardening ; 
ufe  geometrical  and  mathematical  ExperimentSy  and 
luch  Things  of  this  Nature  -,    in  all  which  we  are 
not  to  forget  God     To  this  let  me  add  the  Con- 
currence of  the  BIfhop  of  Cambray^  in  his  Rules 
for  educating  Youth ;  who,  fpeaking  of  Recrea- 
tions proper  for  a  young  Perfon,  fays  thus :  There 
is  no  Need  of  fine  Machines  or  Sights ^  theatrical 
Vomps  or  ExpeJiceSy    to  recreate  a  young  IVoman ; 
hut  an  injirudlive  Reading ;   a  Labour  which  is  by 
her  felt  freely  undertaken ;  a  Walky  or  a  little  inno- 
cent Converfation^    which  relaxes  the  Mind  after 
hard  Labour ^  and  leaves  a  purer  Joy  in  her^  than 
of  the  mofi  charming  Mufick^  or  fludied  Diverfion. 
And  further,    we  may  coniider  the  Works  and 
Order  of  Nature  3  for  the  Heavens  declare  the  Glo^ 
ry  of  Gody  and  the  Firmament  jloeweth  his  Handy^ 
nvcrk  'y  Day  unto  Day  utter eth  Speech ^  and  Night  \ 
unto  Night  fJjeweth  Knowledge :  Thus  the  invifible 
things  of  God  are  dijcerned  (by  the  Things  that 
are  vifible)  even  the  Eternal  Godhead,     By  fuch 
Obfervations,  fays  one  of  our  Authors,  The  Crea^  i 
tion  would  no  longer  be  a  Kiddle  to  us ;    the  Hea-  ^ 
^jens,  Earth  and  Waters^  with  their  refpeciive  vari- 
ous y  and  numerous  Inhabitants ;    their  Produ^ionSy 
Natures y  SeafonSy  Sympathies y  and  Antypathies ;  their 
Ufe  and  Benefit  y  would  be  better  underfiood  by  us; 
and  an  eternal  Wifdomy  Power y  Majejlj  and  Good- 
nejSy  very  confpicuous  to  uSy  thro'  thefe  fenfible  and  *• 
paffing  Forms ;  the  World  wenring  the  Mark  of  its 
Maker y  whoje  Stamp  is  every  where  vifibky  and 
ike  Cbara&ers  legible  to  the  Childreii  of  Wijdom : 

This 


This  would  direB  People  in  the  Vje  of  the  World  i 
for  how  could  Man  have  the  Confcience  to  abufe  it^ 
while  they  fee  the  great  Creator  flaring  them  in 
the  Facey  in  all  and  every   Part  cf  it.     And  he 
adds ;    As  Man  is  conjider'd  as  the  Epitome  of  the 
Worldy  we  jhould  not  be  ignorant  of  our  own  Make 
Oi^d  Frame  \  a  Glafs^  in  which  we  (Jhould  fee  that 
true^  inJiruBing  and  agreeable^   Variety ^  which  is 
to  be   obferved  in  Nature    to  the  Admiration  of 
tl}at  Wifdom^  and  Adoration  of  that  Power ^  that 
created  and  formed  us,      Thefe   and   luch   like 
Relaxations,  from  higher   Attentions,  dq  not  ex? 
elude  God;  whereas  it  would  be  impious  fo  much 
as  to  imagine,  that  the  Smiles  of  God's  Counte- 
nance, or  his  holy  Prefence,  can  in  the  leaft  De- 
gree be  enjoyed  in  the  common  Paftimes  and  Di- 
verfions  of  the  World;  'tis  not  expeded  nor  pre- 
tended to  by  any  of  the  Votaries  to  PleafurcOn  the 
contrary,  how  is  the  facrcd  Name  of  the  Almighty 
daily  and  frequently  prophaned,  not  only  by  pra-r 
fefs'dGan;ielters,  but  by  Perlons  of  both  Sexes,  whq 
play,  as  they  fay,  for  Diverfion,  and  who  make  no 
Scruple  frequicntly  to  take  God's  holy  Name  in  vain, 
and  ufe  it  wickedly  and  ablurdly  to  blcfs  or  curfe 
their,  as  they  term  it,  good  or  bad  Fortune !  And 
indeed  it  has  been  often  Subjedt  of  Amazement 
and  Sorrow  to  me,    when  I  lo  frequently  meet 
with,    and   obferve   this  Impiety,    even  amongft 
Profeflbrs  of  Chriftianity  of  moft  Denominations, 
who  irreverently,  and,  without  Fear,  take  God's 
facred  Name  into  their  Mouths  in  their  ordinary 
and  trivial  Difcourfe,  and  vain  Converfation  ;    not 
^onfidering  that  this  Practice  is  an  open  and  ma- 
pifcft  Violation  of  one  of  God's  Laws  or  Com- 

H  2  mands. 


piands,  in  which  he  declares.  He  will  not   bold 
'fhem  guilt iefs  that  take  his  Name  in  vain  (whicH 
Precept  they  frequently  repeat  in  their  Worfhip.) 
And  our   Lord  allures   us,    that  for  every  idle 
Word  that  Men  fhall  fpeak,  they  fhall  give  an 
Account  in  the  Day  of  Judgment ;    how    much 
more  then  for  this  daily  Breach  of   One,  not  the 
leafl,  of  his  Precepts  ?  I  would  beg  Leave  to  re- 
mind you,    how  careful  and  circumfped:  David 
was  in  his  Words;  /,  fays  he,  will  take  Heed  to 
my  WaySy  that  1  fin  not  with  my  7ongue ;    /  will 
keep  my  Mouth  as  with  a  Bridle,  &c.   And  the 
Apoftie  James  tells  us  poiitively.  That  Perfon's  Re- 
ligion is  vain  who  bridleth  not  his  Tongue  :    That 
we  juffer  no  corrupt  Communication  to  proceed  out 
of  our  Mouths  -,  but,  on  the  contrary,  fuch  as  is 
goody  to  the  U/e  of   edifying,  that  it  may  miniftcr 
Grace  to  the  Hearers,     One  Mark  of  the  Enemies 
of  God  is,  tha^  they  prophane  his  Name.     Thine 
Enemies^  fays  the  Plalmift,  taJ^e  thy  Name  in  vain, 
O  God. '    In  the  Life  and  Charafter  of  Robert 
Boyle,  as  an  Honour  to  his  Memory  we  are  told. 
That  he  never  mentioned  the  Name  of  the  Al- 
mighty,   but   with  the  greateft  Reverence,    and 
always  made  a  Paufe  at  the  fame  Time  :    I  wifh 
the  Example  of  fo  pious  a  Man  may  be  more  re- 
garded, and  the  evil  Confequence  of  the  above 
impious  Praftice  more  confidered.   But  to  return  i 
The  Manner  in  which  we  think  it  allowable  to 
fpend  our  leifure  Hours,  as  has  been  oblerv'd,  does 
not  exclude  God  ;    but  ever  admits  and  fuggefts 
fome  Suitable  edifying,  moral  and  pious  Refledtions, 
never  forgetting  to  have  an  Eye  to  God ;  and  as 
we  live  in  a  Senfe  of  his  Fear  and  Prefence,  fhort 

•   Eja- 


Ejaculations,  or  Breathings,  which  come  from,' 
\vill  often  afcend  to,  God.  On  the  contrary, 
where  is  the  lead  Room  for  God,  among  thofe 
People  who  are  ridiculoufly  term'd  People  of 
Fafljion,  elpecially  in  Great- Britain^  where  the 
Hours  of  People  of  this  Name  are  fpent  in  Folly, 
Impertinence  and  Wickednefs  ?  As  Home  is  bur- 
thenfome  to  Perfons  of  thisCaft,  'tis  nowfafhion- 
able  to  go  abroad  to  Breakfaft,  and,  like  thofe 
prophane  Perfons  the  Apoftle  Peter  defcribe?. 
They  count  it  Plealure  to  riot  in  the  Day-time ; 
fome  of  thefe  dance  greatPart  of  the  Morning  away, 
while  others  are  entertained  with  Drollery,  Mi- 
mick*ry  and  Buffoonery.  When  they  are  fuffi- 
ciently  tired  with  this  Levity  and  Wantonnefs,  the 
next  Appearance,  of  the  Women  at  leaft,  is  at 
the  Mercer's,  Milliner's,  or  Toy-fhop,  fpending 
in  Folly,  Superfluity  and  Extravagance,  while  the 
Hufbands  of  fome  of  them  are  perplexing  their. 
Brainis  how  to  fupport  his  Wife's  Vanity,  which, 
is  now  become  his  own,  as  he  proudly  confiders 
it  a  Reproach  to  himfclf,  that  his  Wife  fhould  be 
leis  fine  and  fafhionable  than  his  Neighbour's. 
TThe  Toilet  claims  the  Remainder  of  the  Morning, 
'till  call'd  upon  at  perhaps  Three  or  Four  o'Clpck, 
for  Dinner;  and  then  fhe  is  fo  hurried  and  uneafy^. 
that  Hie  can't  flay  longer  at  her  Glafs  to  admire 
her  Fopperies,  that  fhe  has  little  to  do  but  quar- 
rel with  her  Dinner  or  Servants,  'till  the  Hour 
of  Vifiting  or  Diverfions,  which  pofTibly  may  con- 
tinue till  Three  or  Four  next  Morning.  By  the 
Account  you  have  of  one  Day,  you  may  eafily 
conjefture  how  the  whole  Week  is  fpent.  The 
iSufinefs  of  this  Week  being  over,  let  us  now 

fee 


fee  how  the  jGrft  Day  of  the  next  is  em  ploy 'd, 
or  whether  any  thing  of  the  Chriftian  appears  in 
their  Behaviour  on  this  Day.  Having  no  Bufi- 
nefs  to  do  on  this,  idle  Day,  as  many  make  it, 
fome  indulge  and  fleep  longer  than  ufual  on  other 
Days,  except  thofe  who  ule  it  as  a  Day  of  Exer- 
cife  or  Recreation,  making  Excurlions  into  the 
Country  merely  for  Pleafure.  But  let  us  attend 
thofe  who  go  to  their  refpective  Places  of  Wor- 
fhip  regularly;  thefe,  by  the  prepofterous,  fan- 
taftical  and  fplendid  DrefTes,  of  both  Male  and 
Female,  would  induce  a  Stranger  to  think  were 
Idolators,  reparing  to  fome  Heathen  Temple,  ra- 
ther than  the  Worfhip  of  the  true  God,  who  be- 
holds their  Splendor  *  and  Pride  with  Contempt, 
and  every  One  that  is  proud  will  he  abafe ;  for  it 
is  faid.  The  Lord  of  Hojis  hath  purpojed  to  ftaijt 
the  Prid^  of  all  earthly  Glory,  But  next,  let  us 
obfervc  them  in  their  Worfhip ;  and  here  again, 
we  might  imagine  they  were  addreffing  fome 
^nfelels  dumb  Idol,  rather  than  the  great  Search- 
er of  Hearts :  For  if  we  may  be  allow'd  to  judge 
by  the  Evidence  of  our  Senfes,  when  we  fee  the 
Eyes  of  the  greateft  P^rt  of  the  Congregation 
wand  ring  abroad,  on  the  Faces  or  Drcljes  of  each 
other,  we  may  certainly  conclude  their  Hearty 
are  not  at  Home,  or  intent  on  their  Worfliip ; 
But  how  monftro.us  and  impious  is  the  Behaviour 
of  thefe  People,  pretending  to  be  employed  in 
the  Service  of  the  Supreme  Being,  when  we  be- 
hold 

■»  A-e  Gotts  Eyef  charm'd  thy  Fefttnents  to  heboid. 
Glaring  in  Gems,  and  bright  with  glittWing  Gold  ?  Wa  X  T  S? 
........... T/yg  Sacrifices  he  requires,  '       •' 

Jre  Hearts  which  Uve  and  Zeal  infpirery 
jJnd  J^ws  vith  firi^e/i  Care  made  ^id. 


(  63  ) 
hold  them  boding  and  paying  Homage  to  e?xh 
other,  fometimes  in  the  midil  of  their  Worfhip. 
This  irreligious  Ccndud:  I  have  not  only  been  an 
Eye  Wiuiefs  of,  but  in  the  Pradlice  of  it,  when 
I  profelTcd  with  you  ^  on  which  Behaviour,  as 
well  as  other  P;  rts  of  Indevbtion,!  have  fincc 
refleded  with  Horror;  and^  found  oiir  Lord's 
Words,  on  feverai  Occafions,  veryfied  in  myfelf ;  / 
h^^d  been  indeed  worjhipping  I  knew  not  what-y  there^ 
Jore  in  vain  was  ail  the  Formalities  and  Ceremonies 
I  was  performing  out'Wardly^  when  I  received  no 
inward  or  fpiritual  Benefit.  A  certain  Clergy- 
man, now  living,  as  far  as  I  know,  (in  his  Re- 
marks on  the  Levity  and  irreverent  Condudt  of 
People  in  this  falfe  Devotion)  wifhes  Thvir  Pray-^ 
ers  may  net  be  found  in  the  Catalogue  of  their 
Sins.  And  another  adviies  them,  when  at  their 
Prayers,  to  paufe^  and  ajk  themfelveSy  ij  they  really 
do  pray?  I  have  been  greatly  concerned  j  when  I 
have  thought  that  luch  Pretences  to  Worfhip  cant 
be  confider'd  no  other  (if  I  may  be  allow'd  the 
Exprcffion)  than  affronting  the  Almighty  to  his 
Face ;  ar>d  that  he  may  take  up  the  fame  Com- 
plaint as  he  did  of  old  againfl  the  Jews^  faying^ 
This  People  drc.w  nigh  to  me  with  their  Tongues 
and  their  Lips^  but  their  Hearts  are  far  from  me. 
And  now  the  Woriliip  is  over,  let  us  obferve  if 
we  can  hear  any  Remarks  on  the  Sermon  :  No 
furely  ;  that  v^s  licx  the  Baliceis  that  principally 
concerned  them  ;  but  the  Falliions  and  Garbs  of 
one  another  ingrofs  the  whole  Obicrvation,  as 
foon  as  thuy  are  dilmiffed,  and  are  commonly  the 
Subjeft  of  Gonverfatioo  moft  part  of  the  remain- 
ing  Day. 

But 


~.   ■      . ,  (  64  )  ■ 

But  when  we  confider  the  Pradlice'  and  Pre- 
paration of  the  foregoing  Week,  the  Horror  and 
Amazement  we  muft  certainly  have  been  iiird 
with,  while  we  are  re.fleding,  will  ceafe  -,  and  we 
fhall  conclude  with  Regret,  That  better  cannot 
be  expedcd  from  People  •  while  they  remain  iri 
fuch  an  inconliderate,  irreligious,  and  unhappy 
Situation  !  The  Impiety  of  a  Life  thus  fpent  iri 
this  Circle  of  Madnefs,  Folly  and  falfe  Devotion, 
is  fufficientj  one  would  thinkj  to  provoke  and 
draw  down  the  Indignation  of  the  Almighty  oil 
the  Heads  of  luch  Tranfgreffors,  with  whom  he 
has  long  fufFer*d^  in  order  to  bring  them  to  Re- 
pentance. And  I  have  been  led  to  admire  and 
adore  the  long  Forbearance  and  Mercy  of  the 
Majefty  of  Heaven,  who  is  thus  daily  affronted 
and  provoked  by  his  Creatures  3  Creatures  too  of 
his  Pleafure,  whofe  Life,  Breath  and  Being,  de- 
pend on  his  Will  $  and  who  placed  us  here  on  this 
Earth  to  ferve  him  our  Creator,  by  glorifying  hini 
with  our  Bodies^  Souls  and  Spirits.  But  alas ! 
inftead  of  giving  the  Honour  due  to  his  Name, 
or  acknowledging  him  in  all  our  Ways,  as  we  are 
exhorted,  'tis  impoffible  that  People  in  this  Courfe 
of  Life  that  I  have  defcribed,  can  acknowledge 
God  in  any  of  their  Ways  5  and  that  in  the  Room 
of  having  him  in  all  their  Thoughts,  they  take 
tertain  and  fure  Meafures  to  exclude  him  from  all 
their  Thoughts.  And  when  I  have  fometimesi 
been  refleding  on  the  common  Expreffion  made 
ufe  of  by  many  of  thefe  Sort  of  Chriflians,  when 
they  would  confirm  fomething  they  are  going  to 
afTert  for  Truth,  irreverently  ufe  thefe  Words, 
^s  I  hope  to  be  faved^  I  have  been  much  afFe<a> 

ed; 


L     65     J 
bd  ;    for  how  People,  who  purfue  thcfe  Steps^ 
can  rationally 'hope  to  arrive*  at  Heaven,  I  can- 
hot  conceive.     But  fuppofing  it  poflible  to  ob- 
tain it  in  their  own  carnal  Wayj  how  wouM,  of 
cou'd    they    relifh    the  Pleafare   faid   to  be  at 
God's  Right  Hand,    or  delight  in  his  Prefence, 
when  they  have  had  no  Acquaintance,  Commu- 
nion or  Fellowlhip,  with  him  on  Earth?  What 
would  they  think  of  fpending  an  Eternity  in 
his  Service  and  Praife,  when  the  very  Mention 
of  Religion^  and  the  Things  of  God,    are  irk- 
fom^  and  troublefome  in  Time  ?  And  it  is  now 
become  unfafliionable  and  mean,  and  the  Mark 
of  a  pulillanimous  Spirit,  fo  much  as  to  infinu- 
ate  any  Care  or  Concern  about  their  poor  im- 
mortal Souls;     But  let  not  any  deceive  them- 
felves,  and  hope  to  obtain  Heaven  and  Happi- 
nefs   on   eafier  Terms  than   the  Almighty  has 
propofed :  For  if  we  will  credit  the  facred  Wri- 
tings, none  but  thofc   who  have  fmcerely  re- 
pented of   their  evil  Ways,    and  turn'd  from 
them;    who  have  lov'd,  fear'd  and  ferv'd  God 
here  below,    and  who  have  gain'd  the  Vidory 
over  their  finful  Lufts  and  Baflions,  c:m  be  ad- 
mitted into  this  glorious  Manfion  of  Blifs  (nor 
none  but  thofe  who  are  properly  qualified  for 
a  Part  in  the  heavenly  Choir,  who  can  fing  the 
Song  of  the  Redeemed)  where  the  happy  Em- 
ployment of   the  Righteous  will   be  praifmg 
God,  and  giving  Glory  to  his  Name ;    as  John 
(caird    the  Divine^    tcltifies;    1  faw^  fays  he, 
thofe  who  had  gotten  ths  Viciory^  with  Hirps  in 
their  Hands^  fi^^gi^g  the  Song  of  Mof.s,    the  Ser^ 
VMt  of  th  Lord,  and  the  Song  of  the  Lamb^ 

I  fcr^ing^ 

/ 


faying^  Great  and  MarveUous  are  tloy  Works^ 
Lord  God  x4lmight.y  !  jufi  and  true  are  thy  Ways^^ 
thdu  King  of  Saints !  IVho  JJoall  not  fear  theCy 
O  Lord!  ' and gior'ijy  thy  Nj?nei  And  every  Crea-^ 
ture  ivhich  is  in  Heaven  p^aifed  Gcd^  J^J^^^^^y 
Blefjmg  and  Honour^  Glory  and  Tovjer^  bi^  iintoi 
him  that  fittcth  on  the  Throne^  and  to  the  Lamb^ 
jor  ever  and  ever !  And  every  Order  oj  Angels 
conttnuaUy  crying^  Holy^  tioly^  Holy  is  the  Lord 
of  Hojis  !  And  thole  who  are  redeemed,  whofe 
Kobes  are  \vafh'd  in  the  Blood  of  the  Lamb, 
who  arc  arrived  at  this  holy  Habitation,  not 
thro'  Pomp  and  Luxury,  but  thro'  great  Tribu- 
lation, ftand  before  the  Throne  of  God,  and 
ferve  him  Night  ^yid.  Day  in  his  Temple,  and 
he  that  fitteth  on  the  Throne  fhaii  dwell  a- 
i^ongft  them,  and  lead  them  to  Fountains  of 
living  Water,  and  God  ihall  wipe  away  all 
Tears  from  their  Eyes. 

If  this  be  the  happy  Situation  of  the  Bleffed 
above,  as  we  have  no  Rc:if3n  to  doubt  but  it 
is,  examine  yourfelves,  I  befeech  you,  and  fee 
How  you  are  prepared  and  quaiify'd  for  fuch  a 
Place  and  Condition  \  and  remember  'tis  the 
Living  only,  thofe  whom  ChPvIST  hath  redeem- 
ed from  xh^  Power  of  the  Grave  of  Sin,  and 
quicken'd,  by  the  Pvefurredion  of  his  Holy 
Spirit,  to  a  Life  of  Holinefs,  that  can  truly 
praife  God ;  thofe  who  are  dead  in  Trefpaffcs 
and  Sin,  cannot  celebrate  his  Praife,  nor  fing 
the  S'^ng  of  the  ranfomed  Ones.  Therefore 
yon  who  are  as  afieep,  in  a  carnal,  eafy  and 
cialefs  State,  hear  the  Voice  of  the  Son  of 
Goa,  which  ipeaks  in  your  Gonicience,  laying, 

'  Awake- 


C     ^7     ] 
^*  Awake,    arlfe   from  the  Dead,    and  Christ 
fhali  give   thcc  Life;    ihnd  in  Awe,  and   Sin 
not;  commune  with  your  own  Hearts,  and  be 
ftiil ;  retire  there,    and  fee  how  the  Cafe  ftands 
between  God  and    your  own   Souls ;  acquaint 
yourfcives  with  God,  and  be  at  Peace  :'  For  I 
teffiiy  to  you  this  Day,  that  1  have  witneiTed 
his  Peace   and  Favour  to  be  better  than  Life  ; 
for  which  my  Heart,  as  well  as  my  Lips,  have 
often  return'd,  to  his  great  Name,  high  Praifes 
and  Thankfgivingsl  O  that  many  may  be  made 
fenfible  of  his  Favour  to  their  Souls!  that  they 
may  fee,    and  fear,    and   turn  unto  the  Lord, 
and  truft  in  his  Name:    You  who  are  afar  off 
from  God,  draw  near,  and  behold  his  Goodnefs, 
and  tafte  it ;    and  you  who  are  near,  with  me, 
acknowledge  his  Might.     '  Times  of  Ignorance 
God  winked  at ;  but  now,  in  this  Gofpel-Day, 
he  commands  all  Men,  every  vvhere,  to  repent; 
as  Life  and  Immortahty  is   brought   to  Light, 
through  the  Gofpcl  of  Jesus  Chiiist  ,'  whofe 
Gofpel  you  profefs  to.  rejoice  in:  But  if  thofe, 
called  Chriftians  (whom  God  hath  known,  above 
all  the  Families  of  the  Earth)  rebel  againft  the 
Light,  your  Puniflimcnt  will  be  the  greater, 
according  to  the  Proportion  of  Knowledge  and 
Grace  received  :    For  that  Servant  who  knows 
his  Lord's  Will,  and  prepares  not  himfelf,  nei- 
ther does  according  to  his  Will,  Jhdl  be  beaten 
with  many  Stripes.     Bring  your   Deeds   thefe-^ 
fore  to  the  Light  of  Christ  in  your  own  Con-^ 
fciences,  and  fee  if  they  are  wrought  in  God  : 
Remember  why  fome  formerly  refufed  to  bring 
^hcir  Deeds  to  this    Light  •    it  was  becaufe  ie 

1  2  >voul4 


[    ^8     1 
would  manifefl:  that  they  were  Evil,  and  there- 
fore reproved   by    it.     And    tho'  the  Profped 
may  appear    gloomy  and  unpleafant  to  fome, 
and  you  may  be  unwilling  to  break  your  falle 
Peace,  and  difturb  a  Reft  you  have  created   to 
yo'irfelves,  and   find  a  ftronger  Propenfity  to 
gratify  than  crols  your  fenfual  Inclinations  and 
Appetites;  tho*  you  maybe  averfe  toanUndcr- 
taking  which  is  likely  to  prove  troublefome;  a 
Task  (o  difguftful  and  difagreeable,  as  changing 
our  old  Cuftoms  and  Manners;  which  you  are 
told  by  the  Apoftle,  muft  be  done :  ^//  who  are  if% 
CHRlSr  Jh^m,  muft  be  new  Creatures-,    Old 
Things  muft  pafs  away^  all  Things  muft  become 
new^  and  all  oj  God.     Thefe  you  may  poffibly 
think  hard  Sayings;    but  remember,  the  Pror:, 
penlities  of  Flelh  and  Blood  cannot  enter  with 
you  into  the  Kingdom  of  God ;    whofe   Love, 
when   you  are  really  in  PoiTeilion  of  it,  will 
make  hard  Tloings^  eafy^  and  bitter  Things^  Jweet. 
Many  are  difcouraged  and  afraid  to  enter  upon  a 
religious  Courfe  of  Life,    as  it  will,   they  ima- 
gine, retrench  their  Liberties,  and  render  their 
Lives    unpleafant,     gloomy   and   melancholy  : 
This,  indeed,  is  one  of  the  Subtilties  of  Satan ; 
one  of  his  evil  Reports  of  the  good  Land  of 
Profnife^    which  'tis  his  Advantage  to  prevent 
your    Entrance  into.     But  don't  believe  him^ 
nor  his  evil  Spies  •    he   was  a   Liar  from  the 
Beginnings  and  rem.ains  fo  to  this  Day-  Thoughj 
the  Path   you  muft  tread,  is  narrow,  and  will- 
not  admit  of  many  Things  which  Pride  has  in-' 
troduced,    and   the  Tyrant,    Cuftom^  maintains] 
and  fupports  (and  which  by  the  Way,  you  w^ill 

hav^i 


L     ^9     J 
have  no  AfFeftion  for)  yet  there  is  Room  enough 
to  enjoy  the  neceffary  Things  of  this  Life,  in 
Moderation:  Lament,  you  will  indeed,  becaule 
you  have  been  fo  long  Sinners,  and  did  not  turn 
to,  love  and  obey  God,  fooner ;    and  now  will 
you  mourn  over  him,  whom  you  often  pierced 
with  your  Sins :    Grieve,    perhaps,    you  may ; 
but  one  Reafon  will  be,    That  the  ^V/^  lies 
in  fftckednefs :    But    I  dare  venture  to   affertj 
that  no  true  and  real  Chriftian,  ever  repented 
that  he  was  fo;    for   all   fuch  Experience,   in 
Truth,  that  God's  Service,  is  per  fed  Freedom  ; 
and  that  all  His  IVays^  are  [fays  of  TleafantnefSy 
and  all  his  TathSy  Taths  of  Peace,      But  far- 
ther, you  who  may  be  unwiiiing  to  enter  upon 
this  new  but  neceffary  Work,  this  one  Thing 
abfolutely     needful,    remember    and    conlider, 
that  Christ  pofitively  affures  us,  That  exceft 
a  Man  bs  born  again  (of  the  Spirit)  he  can  m 
no  wije  enter  the  Kingdom  of  Heaven^  John  iii. 
3.     And  that  if  ever  you  are  fived,  it  mult  be 
according    to   God's  own  Prefcription,    by  the 
Wajhing  of  Re':teneration^  and  Renewing  (?o\n  ex) 
of  the  Holy  Ghofl  \  by  his  fanflifying  iVord  and 
Operation;  which  is  able  to  do  more  abundant- 
ly for  you,  than  you  can  ask  or  think :  There- 
fore, let  me  entreat  you,    not  to  forfakc  your 
own  Mercies :  God  is  waiting  to  be  graciout:  to 
you ;    his  Hand  is  full  of  Bleflings ;  accept,  I 
befeech    you,   of  the  Offers  of  his  Grace,  and 
anfwer  to  his  Call,  while  the  Day  of  your  Vi- 
fitation  lafts,  leit  when  you  call,  he  fhouid  not 
anfwer;  for  he  has  declared,    That   His   Si^r-t 
Jhall  mt  always  ftrive  with  Maji^  for  that  h^^ 

alji 


L    70     J 
^Ifo  is  Flejb,     Comply  then  with  the  Almigh-* 
ty's  Terms  of  Salvation,  and  do  not  vainly  hope 
or  imagine  He  will  be  brought  down  to  yours : 
Don't  think  yourfelves  fafe,  tho'  many  of  you 
may  be  innocent  fiom    great    Tranfgrefilons ; 
remember,  all  and  every  Unrighteoufnefs  is  Sin: 
But  many  flatter  themfeives,   and  believe,  if 
they  are  not  Chargeable  with  grois  Immoralir 
ties,  that  little  Sins  will  not  be  noted  by  the 
Almighty ;    that  Satan,    the   World,  and  the 
Flefh,  arc  fo  powerfjl,  that   they  cannot  get 
the  better  of  thofe  little  Wcaknelfes  and  Frail- 
ties fo  incident  to  human  Nature  ;    and  as  they 
do  nqt,  on  their  Principles,   expeft  to  be  freed 
from  them  on  this  Side  the  Grave,  they  do  not 
fo  much  as  defire  or  attempt  to  obtain  a  Con- 
quelt  over  them*    but  depend  on  God's  Mercy, 
hoping  he  will  not  be  extreme  to  mark  fmail 
OiFences  ;    and  if  they  are  exaft  in  fome  m.oral 
Duties,  they  imagine  theAlmighty  will    com- 
pound for  little  Refervcs.       That  God  is  ciTen- 
tial  Mercy,  I  grant ;  but  don't  forget,  that  he 
is  alfo  Sovereign  Juftice,  and  w^ill  not  condemn 
the  Innocent  ^    neither  will  he  ftep  aiide  from 
his  Equity,  to  acquit  the  Guilty  ;    for  as   the 
Rightcoufnefs  of  ths  Righteous  JhaU  he  upon  htm^ 
fo  fhail  the  fV^ckedmjs  of  the  [f'icked  be   v/^on 
him^  Ezek.  xriii.  20.     Say  ye  to  the  Righteous ^ 
it  pall  be  well  with  him^  Jor  he  /hall  eat  the 
trtiit  of  his  Doings :   But  woe  unto  the  V/icked^ 
it  fJoall  be  ill  with  him  ;  for  the  Reward  of  his 
Hands  fodl  be  given  h'lm. 

But  farther,  thefe  trite  Arguments  and  Exr 
cufcGj  which  are  fo  generally  made  uie  of  to 

de« 


[  71  1 
defend  evil  Pradices,  appear  as  weak  as  the 
Frailties  they  plead  for  ^  and  I  think,  if  I  may- 
be allow'd  the  Expreffion,  People  make  the 
Almighty  a  very  injurious  Compliment,  when 
they  afcribe  greater  Power  and  Strength  to  Sa- 
tan, than  to  the  Molt  High.  But  perhaps  they 
may  imagine  the  Almighty  wiil^iipenfe  with 
feme  of  his  Attributes,  fince  they  allow  himi 
one  in  a  more  abfolutc  Degree.  And  now  give 
me  Leave  to  tell  you  v/hat  the  great  Pro- 
teftant  Advocate,  Chi ilingj worthy  fays  on  this 
Subjeft,  in  a  Sermon  preached  before  King 
Charles  the  Firtt  (if  I  remember  right)  which 
take  it  in  his  ow,n  Words  and  Senfe.  *  Some 
'  afcribe  a  Sort  of  Omnipotency  to  the  World^ 

*  theFlcfli,  and  the  Devil ;  and  that  God  neither 
'  does,  nor  -will  give  fufficient  Strength  to  rc- 
^  fiit  them ;  which  Opinion  he  labours  to  cxplode^^ 
'  and  pofitively  affirms,  that,  by  the  Affiftancc 
^  of  the  Grace  of  God,   it  is  in  our  Power  to^ 

*  refift  them  ;  and  lliews  the  Neceflity  of  fo 
'  doing,  from  what  we  are  fo  frequently  and 
'  plainly  affured  of  in  the  Nrju-Tejlament^  viz. 
^  That  without  acliiiil  and  effedual  Mortifica- 
'  tion,  with  adual  and  eflential  Amendment  of 
'  Life,  Regeneration  and  Sanclification,  no  Hope^ 
^  no  Poilibility  of  Salvation.  Thus  you  fee, 
^  fays  fc,  all  the  divine  Writers  of  the  Av^y- 
'  Tefiamdnt^    with  one  Confent,  and  with  one 

*  Mouth,  proclaim  the  Neceffity  of  real  Holi- 
^  nefs,  arid  labour  to  difenchant  us   from  the 

*  vain  Fancy,  That  Men  may  be  faved  by  for^ 
'  rowing  for  their  Sins,  and  intending  to  leave 
*'  tkem^  without  effedual  Conycrfion  and  Re- 

'  formatioa 


L  7^  J 
formation  of  Life  :  Which,  it  may  be  fear'd^ 
has  fent  Thoufands  of  Souls  to  Hell,  in  a 
golden  Dream  of  Heaven :'  And"  therefore  he 
very  juftly  apprizes  his  Audience,  '  That  it 
was  not  the  pleafmg  themfelves,  of  being  of 
fuch  a  Sect  or  Profeffion,  together  with  going 
to  Church,  faying  or  hearing  of  Prayers,  re- 
ceiving of  Sacraments,  hearing,  repeating  or 
preaching  of  Sermons  ^  with  Zeal  for  Cere- 
monies, or  Zeal  againft  them ;  or,  in- 
deed, with  any  Thing  elfe,  than  conftant 
Piety  towards  God,  Juftice  and  Charity  to 
our  Neighbours  ^  Temperance,  Chaftity  and 
Sobriety  towards  ourfelves ;  we  ftiall  one  Day 
find  we  have  not  mocked  God,  but  ourfelves; 
and  fliall  have  our  Portion  among  Hypo- 
crites !  We  make  the  Church  a  Stage  where- 
on to  ad  our  Part,  and  playing  our  Pagean- 
try ;  there  we  make  a  Profeffion  every  Day 
of  confefling  our  Sins,  with  humble,  lowly, 
penitent  and  obedient  Hearts  ;  and  yet  when 
we  have  talked  after  this  Rate,  twenty,  thir- 
ty, or  forty  Years,  our  Hearts,  for  the  mo  ft 
Part,  continue  as  proud,  as  impenitent,  and 
as  difobedient,  as  they  were  in  the  Begin- 
ning^. We  make  great  Prote Rations  when 
we  meet  and  afTemble  together  to  render 
Thanks  to  Almighty  God,  for  the  great  Be- 
nefits received  at  his  Hands :  And  if  this  were 

'  to 


*  A  certain  Awthor,  in  foms  Remarlw  an  the  Con felTion  and  Litany 
in  the  Book  of  Common  Prayer,  exclaims  af-rer  this  i\5anner  ;  *  What! 
always  Icamino,  and  never  coming  to  the  Knowledge  of  Trurh?  Mife- 
rabic  Sinners  youfI;id  us,  and  mire: able  you  leave  us!.  And,  in  the  Cafe 
of  GonfelTJon,  he  thus  ftstes  the  Matter  j  *  Suppofc  rhou  IvdoCi  a  Son,  and' 
foouldft  4ai;y  let  hina  know  what  thou  wouldlt  have  him  do,  and' he 

ibouk! 


•  [73  ] 
to  be  performed  with  Words,  with  Hofanrias^ 
Hallelujahs,  Gloria  Patri's,  Pfalnis,  Hymns, 
and  fach  like  outward  Matters  ;  peradventure 
we  Ihould  do  it  very  fufficicntly  :  But,  in  the 
mean  Time,  in  our  Lives  and  Adions,  we 
provoke  the  Almighty,  and  that  to  his  Face, 
with  all  Variety  of  grievous  and  bitter  Pro- 
vocations^ we  do  thofe  Things  which  he  has 
aflured  us  to  be  odious  unto  Him,  and  con- 
trary to  his  Nature.  And  therefore  he  hr 
ments  to  fee,  that  the  Power  of  Godlinefs^ 
almcft  in  all  Places,  was  decried  and  vanifhed; 
the  Form  and  Profeffion  of  it  only  remainr 
ing ;  that  the  Spirit  and  Soul  of  Religion  was,' 
for  the  moft  Part,  gone,  and  only  the  out- 
ward Carcafs  or  Shadow  of  it  left  behind !  His 
whole  Dlfcourfe  was  to  prefs  the  abfolutc 
Neceffity  of  Converfion  from  Sin,  and  to 
ihew  that  nothing  ftiort  of  it  would  Hand 
one  in  any  Stead.  That  none  were  Christ's^ 
but  thofe  who  have  crucified  the  Fleflij  with 
the  AfFeftions  and  Lulls:  They  that  have 
not  done  fo,  let  them  be  as  forrowful  as  they 
pleafe,  they,  as  yet,  are  none  of  Christ's  : 
And  he  cries  out,  Lord  !  what  a  Multitude 
of  Chriftians  are  there  in  the  World,  that  do 
not  belong"  to  Christ  I  And  then  goes  on  ; 
It  is  not  a  wifhing,  but  a  working  Faith : 
Not  a  wiftiing  you  were  a  new  Creature ; 
but  being  a  new  Creature:  Not  a  wifning  you 
K  ,,     '  had, 

fhould  Day  hy  Day,  Week  by  Week,  and  Year  by  Year,  provoke  tl  cs 
to  thy  Facr,  and  (hould  fay.  Father,  I  have  not  done  what  thou  com- 
mandedfl:  me  to  do  :  but  I  have  done  quite  the  conn  ary  •  ;>.nd  Ihoulf^ 
continue  to  provoke  thee  to  rhy  Face,  once,  or  ottnef,ev.e!,v  Weef^,' 
wou'dil  thou  not  think  him  a  rebellions  Child,  arsfi.thathi^  A;n>r*caKion 
*b tftec  was  mere  Mockery  ?  And  woald  it  nQt  okx^'xqii  ihc?.  ;o  ciilinher?'i 
him  ?  * 


L    74     J 
^  had  kept,  nor  a  forrovving  you  have  not  kcptj 
^  nor  purpofing  vainly  to  keep  y  but  the  keepr 
'*  ing    his  Coramandments    muft   prevail  with 
^  Him,  as  it  is  not  to  the  Willing,  but  to  the 

*  Obedient  the  Promife  is  given.  But  is  not 
^  this,  Jays  he^  preaching  Works,  as  the  Papjls 

*  do?  No,  certainly;  but  it  is  to  preach  Works, 
^  as  Christ  and  hi- Apoftks  do;  it  is  to  preach 
^  the  Neceffity  of  them,  which  no  good  Prote- 

ftant,  no  good  Chriltian  ever  denied ;  but  it  is 

*  not  to  preach  the  Merit  of  them,  which  is  the 

*  Error  of  the  Tafip:  By  this  Author's 
Manner  of  Preaching  Works,  v/e  may  infer^ 
that  he  includes  all  Chriftian,  as  well  as  moral 
Virtues ;  by  faying,  ^  We  muft  become  new 
Creatures,  jind  keep  all  God's  Commandments:' 
And  I  v/ould  obferve  to  fome,  whom  I  have 
elfervhere  faid  feem  to  confine  Chriftianity  to 
moral  Dutie%  and,  in  fome  Sort,  to  exclude 
the  Duties  of  the  firft  Table,  which  we  are  as 
punctually  to  perform,  as  thofe  of  the  Second ; 
v;hat  will  it  avail  us,  tho'  we  be  exaft  in  moral 
Works,  if  the  Motive  of  them  do  not  come 
from  God;  for  tho'  wc  do  all  imaginable  Juftice 
to  Mankind,  tho'  wc  give  all  our  Goods  to  the 
Poor,  and  luffer  for  what  we  think  our  Reli- 
gion, yet  the  Apoftle  PW  tells  us,  we  may  be 
deficient  in  the  moft  material  Pointy  if  we  have 
iiot  Chanty^  or  do  not  aft  from  that  which 
ought  to  be  the  Spring  and  Motive  of  all  our 
Adicns,  vizu  Love  to  God,  The  young  Man, 
^tho  came  to  Christ,  had,  as  he  faid,  kept 
The  Commands  contained  in  the  fecond  Table, 
and  yet  we  find  him  unfit  for  eternal  Life;  he 

wa^^-' 


[    75    ] 
was   negatively  good;    he   had  not  done  any 
Murther,  nor  committed  Adultery;  he  had  not 
flole  from,  nor  defrauded  his    Neighbour ;    he 
had  refrain'd  from  thefe  Evils;    but  we  do  not 
find  he  had  yet  learn'd  to  do  well :  And  v/heti 
Obedience  to  a  pofitive  and  particular  Injundi- 
on  Christ,  our  Lord,  was  pleafed  to  lay  upon 
him  (fuppoled)  to  prove  his  LdVc  and  Obedi- 
ence to  God  ;    when   it  was  required  of  him  to 
quit,  or  exchange,  his  earthly  Poffeflions,  tho' 
with  great  Advantage,  no  lefs  than  an  Inheri- 
tance eternal   in  the  Heavens,    and  take  up  a 
Crofs  to  his  own  Will  and  Deiircs,  and  follow 
Christ,  in  this  Way  of  Self-denial;    behold 
he  Coward  like  withdraws,  and  departs,  we  ^re 
told,  fad  and  dejecled,  being  grieved  with  the 
Saying:  This  unhappy  young  Man's  Refulal  of 
the  Kingdom,  or   Eternal  Life,  on  our  Lord's 
Conditions,  occafioned  him,    with  an  apparent 
Concern,  to  fay,    How  hardly  pall  they   that 
have^  or  in  his  following  Words,  that   truji  in 
Riches^  enter  into  the  Kingdom  of  God!  And,  ort 
another   Occafion,    he   further  declares ;  That 
who(oever  carne  to  Hr/i^    and  took  not  up    his 
Crofs ^  and  denied  himfdf^  and  hated  not  Father 
mid  Mother^  iV'ife^  Children^  Brethren  and  SiflerSy 
yea^^  and  his  own  Life^  (when  brought  in  Com- 
petition of  his  Duty  and  Love  to  God)  he  could 
not  he  his  Dijciple ;  and,  confequently,    unwor- 
thy of  eternal  Life. 

I  ihall  now  give  you  the  Senfe  of  Dr.  Whlt-^ 
h)'j  as  well  as  my  own,  with  Reference  to  the 
Precept  of  Self-denial,  £5c\  He  introduces  his 
Subject  by  paraphiafmg.  on  Mat.^'iiu  ii..  Luke 

K  X  viiii; 


viii  14.  Mark   IV.   15).    all  which  Remarks   j 
fliall  pafs  over,  and  only  obferve  what  he  fay ^ 
on  part  of  the  faid  i^th  Verfe.   Th^  lufUng  after 
other  Things ;  hurtful  Things,  which  choaJi  the  Seed 
or  Word  of  Lije  in  us^-Tloe  Lufi  of  the  Eye^  he  tells 
us,   are  our  De fires   of  gay  Jpfarel,  rich  Tur- 
niture,  and  fuch  like^  as  by  St,  John  are  ftiled^ 
the  Ti'ide  of  Life:    De/ire  of  popular  A^platifi^ 
or  high  Efiimation  in  the  World:    Advancement 
to  high  Tofls,    or  great  "Places,    above  others: 
And,  lajlly.  Our  excejfive  Love  to  our  Relatives  -, 
as  Parents^  Wives,  Children,  Friends,  &c.    Lor 
^hcn  thefe ,  AffeElwns  p'ove  Temptations  to  Stn, 
as  the  Excefs  of  them  certainly  does  •    thy  will 
then  be  obftrumve  of  that  Influence,   the  Mord  of 
Life   fhoiild  have  upn  us :    And  6^.  John  in- 
forms MS,  that  all  thefe  are  not  of  the  Father ; 
but  of  the  World,  John  ii.   ij,  16.  Atd  that  if 
we  lave  or  fet  our  Hearts  ufon  them,    the  Love 
of  the  hither  is  not  in  us — Therefore  CHRIST  re- 
quires us  to  deny  ourfelves  in  all  theje  Things,  to 
love  them  lefs,  or  hate  them  (comparatively)  that 
we^  may   be   his    Diicifles.     x^nd  next  I  fhall 
endeavour  to.  illuftrate,  by  one  Inftance,  among 
the  many  I  have  experienced,  how  I  underftand 
the  above  Precept,  by  faying  how  I  conduced 
myfelf  in  a  Circumftartce    wherein    Self-denial 
apptar'd  requifite  and  neceffary    to  be  put  in 
Pradice  by  me:    When  I  was  conducted,    by 
my  great  Leader,  into  the  narrow  Path  of  Self- 
denial,  I  was  fenfibie  that   I   muft  part   w^ith 
nii^ny  hurtful  and  fuperfluous    Things,    I  had 
been  accuftomed   to;  the  Way  was  too  narrow" 
tp  admit  of  l^Vide  in  any  Shape  or  Form  j    and 
•^'''  •'  ■  as 


as  Superfluity  in  Apparel,  as  well  as  many  o- 
ther  Inftances  of  Luxury,  appeared  to  me  in- 
confiftent  with  the  Doctrines  of  Chriftianity, 
and  the  more  particular  Inftrudions  and  Admo- 
nitions of  feveral  of  the  Apoftles,  I  laid  afidc- 
feveral  Things  I  thought  inconfiftent  with  the 
Profeffion  of  a  Chriftian^  and  difufed  idle  and 
unmeaning  Compliments  ^  and  further,  -being 
convinced  of  the  Principles  of  the  Teo^le  calkd 
Sluakers^  I  joined  to  that  Society.  Thus  I  be- 
came lingular,  and  confequentiy  defpicable  to 
my  Children,  and  fome  of  my  Acquaintance 
and  Friends ;  who  not  only  profefs'd  a  Diflike, 
but  a  Concern  that  I  iliould  appear  in  lo  con- 
temptible a  Manner,  and  lb  very  different  from 
what  I  ufually  had  done.  Here  I  had  a  Crofs 
to  bear.  AVhat  was  now  to  be  done!  1  was 
certain  I  had  aftcd  with  Sincerity,  and  done, 
according  to  the  beft  of  my  Underftanding, 
what  I  apprehended  the  Duty  of  every  common 
Chriftian,  viz.  To  part  with  all  Superfluities  of 
Naughtinefs,  which  were  now  beginning  to  be 
burthenfome  to  me,  as  I  gradually  experienced,. 
Old  Things  palling  away,  and  new  Defires  and 
Affedions  to  take  Place  in  my  Heart.  I  fre- 
quented the  Meetings  of  thefe  People,  as  I  was 
convinced  the  Doctrines  they  taught,  and  their 
Mode  of  Worfhip,  were  free  from  Ceremonies 
and  Superftition,  and  moft  agreeable  to  the  Ob- 
fervations  I  had  made  in  reading  the  facred  Wri- 
tings, ?^6*,  and  what  was  moft  valuable  and 
worthy  Imitation,  that  the  true  and  genuine 
Members  of  this  Society,  walk  confiftently  aitd 
agreeably  to  the  Rules  and  Maxims  of  CnaisT 

.  and 


L       /"       J 

and  his  Apoftlcs.  However,  to  be  dcfpifcd  by 
iny  Acquaintance,  Friends  and  Children,  was  a 
Trial  hard  to  bear :  But  whofocver  he  be  of 
you,  that  taketh  not  up  his  Crofs^  and  hateth 
not  (comparatively)  Father^  Mother^  Chtldrmy 
&c.  fays  our  bleffed  Lord,  is  not  worthy  ofmSy 
and  cannot  B^  my  Difciple. 

And,  though,  in  this  Inftance,  I  endeavoured 
to  plcafc  God  rather  than  Men,  Til  venture  to 
aOTert,  that  few  have  a  more  natural  Tendernefs, 
and  affcftionate  Regard,  in  both,  or  ail  thefe 
Relations  than  myfelf  And,  indeed,  when  the 
Love  of  God  is  received  into  our  Hearts,  'tis 
fo  far  from  lefTening  or  contracting  our  lawful 
Affedions,  that  it  enlarges  our  Hearts,  in  a  pe-^ 
culiar  Manner,  to  our  Relatives  and  Friends ; 
and  excites  in  us  a  loving  and  benevolent  Dif- 
pofition  towards  all  Mankind,  whofe  Kappinefs 
we  entirely  wifh  :  For  if  ary  3/hn  fay^  I  love 
God  J  and  hateth  his  Brother^  he  is  a  Liar ;  for 
he  zvho  Idveth  not  his  Brother^  whom  he  hath^ 
feen^  hew  can  he  love  God^  whom  he  hath  not 
feen  ?  And  this  Commandment  we  have  from 
him,  That  he  who  loveth  Gody  will  love  his 
Brother  al[o ;  and  we  love  God  because  he  firjl 
loved  us :  Therefore,  if  God  fo  loved  us,  we 
ought  to  love  one  another,  and  do  Good  to  all; 
but,  more  efpeciaUy  to  the  HQuflold  of  Faith ; 
v^ith  whom  we  arc  made  one  in  Christ.  But 
further,  among  many  Inttances  of  Self-denial, 
as  I  have  above  remarked,  I  found  Pride,  in 
Apparel,  abfolutely  neceffary  to  be  avoided ; 
and  tho'  Pride,  in  every  Species  and  Appear- 
ance, is  abominable  and  odious  in  the  Sight  oi' 

the 


ihe  Almighty,  yet  it  feems  particularly  againft 
this  Branch  of  it,  that  the  Prophet  Ifaiah  ex- 
claims in  his  third  Chapter :  And,  I  am  forry  to 
oblerve,  that  the  Charge  of  this  odious,  as  Well 
as  irrational  Paffion  of  the  Mind,  equally  afFefts 
the  Male,  as  the  Female  Part  of  my  Species. 
But  what  renders  it  the  more  notable y  isy  that  we 
don't  remark^  in  preceeding  Ages^  any  Trohibi-- 
tion^  in  the  Article  of  A^farel^  ever  fa  much  as 
mention' d\  or  any  Caution  given  to  Men^  to  avoid 
Superfluity  J  or  Gaiety  ^  of  this  Kind ;  as  if  this 
Folly  and  Weaknefs,  was  indeed  incident 
and  peculiar  to  Women  only.  And  we  may  re- 
mark, from  Hiftory,  that  wife  Men  al- 
ways negleded  and  defpifed  Gaiety  in  their 
tlothes;  and,  whenever  any  Vanity  of  this  Sort 
appeared,  tho'  in  young  Men,  it  was  look'd 
upon  with  Contempt,  and  derided  by  reafonable 
Men,  who  confider'd  it  as  a  Mark  or  Indication 
of  weak  Intelleds.  But  however  that  be,  I 
ftiall  take  the  Liberty  of  asking  my  own  Sey, 
who  feem  moft  concerned  in  the  Judgements 
pronounced  by  the  Prophet  againft  the  Pride  of 
Women,  their  Opinion  of  the  Chapter  I  have 
mentioned.  After  the  Prophet  had  been  enu-^ 
merating  the  great  Difadvantagcs  and  Calami- 
ties the  Children  or  People  o[  If rael  had  brought 
upon  themfelves  by  their  Sin  and  Difobcdicnce^ 
for  which,  he  tells  them,  the  Lord  would 
affuredly  enter  into  Judgment,  ^  by  bringing 
thefe  Calamities  fuddenly  upon  them ;  he  adds,' 
Moreover y  the  Lord  faithj  becauje  the  Daughters 
of  Zion  are  haughty ^  and  walk  with  Jirttched-^ 
^rth  N^ks^'  and  wanton  Eyes^   walkings  and 

fMncin^ 


...     L      "^      J 
piincing  as  thy  gOy  and  making  a  tinkling  with 
'their  Feet :  Therefore^  in  that  Day  (the  Day  of 
his  Judgements)  faith   the  Lord^    1  will  takQ 
away  the  Bravery  of  their  tinkling  Ornaments 
from  about  their  Feet^  and  their  Cauls ^  and  their 
round  Tires  like  the  Moon^  the  Chains^  and  the 
Bracelets y  and  the  Mufflers^  the  Bonnet s^  and  the 
Ornaments  of  the  LegSy  and  the  Head-bands^  and 
the  TahletSy  and  the  Ear-rings^    the  Rings^  and 
Nofe-jewelSj  the  changeable  Suits  of  Apfarel^  and 
Mantles y  and  the  Wim-J^les^  and  the  Crifpirg-fms^ 
the  Glaffes^  and  the  fine  Linnen^  the  Hoods ^  and 
the  Veils.     Jnd  it  Jhall  come  to  pafs^  that  tn-^ 
ftead  of  fweei   Smells^   there  fhall  be  a   Stinky, 
tnftead  of  a  Girdle^  a  Rent  \    infiead  of  well  fei 
Flair  J  Baldnefs:,  injlead  of  a  Stomacher^  a  girding 
with  Sackcloth  ;  and  Burnings  inflead  of  Beauty., 
And  hence  let  us  obferve  the  Effefts  of  Pride, 
in  Apparel  too,  which  many  think  fo  infignifi- 
cant ;  and  fome  have  been  fo  abfurd  as  to  fay, 
that  the   Ornaments,    ^c,  enumerated  by  the 
Prophet,    v/ere  only  unlawful  to   xh^  Jew'ifb 
Women,  who  poiiibly  had  borrow'd  their  Fa- 
ftiions    from  the   Heathen^    with   whom   they- 
were   forbid   any  Sort  of  Commerce^    neither 
were  they  to  walk  after  the  Cuftoms  and  Man- 
ners of  the  Heathen  Nations,     But  we  may  re- 
mark, thefe  Things  were  not  to  be  taken  from 
them,  becaufe  they  had  borrow'd  the  Forms  of 
them  from  the  neighbouring  Nations ;   but  be- 
caufe  the   Daughters  of  Zion   are  proud    and 
haugky^    and  walk  with  ftretchedjorth  Necksy 
"V^hen  they  arc  adornM  with  all  the  Bravery  of 
tliefe  Ornaments  J    therefore  the  Lord  will  de- 
prive 


L  »i  J 
J)rive  them  of  the  Things  they  made  fubfer^ 
vient  to  their  Pride  and  Vanity ;  the  Sin  of 
which  is  equally  odious  and  abhorent  to  God, 
in  us,  the  Defcendants  of  the  Gentiles^  as  it 
was  in  the  Jews :  Nor  does  the  Prohibition  of 
Sin,  or  the  Command  or  Precept  of  Hohnefs^ 
lofe  one  Whit  of  its  Force  and  Energy,  for  be- 
ing dehver'd  two  or  three  thouland,  or  feven- 
tecn  hundred  Years  ago.  As  the  Almighty  is 
unchangeable  in  his  effential  Holinefs  ;  for  with 
him  is  no  Variableness^  or  Shadow  of  Turning : 
Sin,  that  was  Sin  fomc  Ages  back,  muft  abfo-* 
lutely  be  fo  at  this  Day. 

But  hear  now  what  fome  of  the  Chriftian 
Apoftles  enjoin,  when  they  were  giving  Direc- 
tions to  the  Churches  of  Christ,  i  I/m,  ii.  p* 
and  which  Dr.  J4'lj}tby  thus  notes :  In  like  Man- 
fier  al[o  I  will  that  Chriftian  Women  adorn  them-^ 
fehes  in  modejt  Ap^arel^  with  Shamejacedne[s 
and  Sobriety^  not  fetting  out  themfelves  with 
br Older' d  Hair^  or  Gold^  or  Tear  Is  ^  or  cofily  Ar-* 
ray ;  biit  with  that  Ornament  which  beft  be^ 
comes  Women  frofejfing  Godlinefs ;  that  is,  with 
good  Works.  And  next  the  Apoftle  Veter^  m 
his  particular  Inftruftions  to  Chriftian  Women, 
he  thus  expreffes  himfelf ;  PFbofe  adorning  let  it 
not  be  that  outward  adorning  of  flaiting  the 
Hair^  and  wearing  Gold^  or  pitting  on  of  Av^arely 
but  let  it  be  with  the  hidden  Man  of  the  Hearty  in 
that  which  is  not  corruptible^  even  the  Ornament 
of  a  meek  and  quiet  Sprite  which  is  in  the  Sight 
of  God  of  great  Price  :  tor  after  this  Manner^ 
in  the  old  Times ^  the  holy  Women  dfo^  who  trtf-^ 
id  in  God^  adorned  themfelves.     And  the  above 

L  cited 


[_       52       J 

eited  Author,  in  his  Comment  on  the  Words  of 
both  thefe  Apoftles,  gives  you  his  Scnfc  thus : 
It  feems  evident^  that  all  Attire^  which ^  by  the 
Rkhnefs  and  Coftlmefs  of  ity  Jhews  any  Tr'tde  j 
or  Vanity  of  Sprite  or  a7iy  Ambit  ton  to  excel  others^  "^ 
h  j or  kid  hy  the  A<oJik*s  Words :  All  great  Con-' "  ! 
csrnment\  Care  and  Study ^  to  appear  in  fuch  ^t^ 
tire^  as  if  it  were  our  truefl  Ornament^  and  that 
':Ji)hich  made  as  excel^  and  he  mor(*>  honourable 
than  others:  This  Vanity  and  T ride ^  this  Efieem 
ofy  and  Concern  for^  thefe  Tlotngs^  being  mi  well 
eonfiflent  with  Sobriety ^  and  much  lefs  with  the 
Profeffion  of  true  Godlinefs.  And  here  (conti- 
nues he)  'tis  worthy  to  be  noted  by  the  Women^ 
that  this  Trecep  ought  not  to  be  /lighted  by  them^ 
as  of  little  Moment  ^  feeing  it  is  [o  carefully  ht" 
ailcated  hy  the  two  chief  Apflles  of  the  Jews 
and  Gentiles^  St.  Peter  and  St.  Paul.  And  the 
contrary  is  reprefented  as  a  Tra&ice  ofpojite  to 
Godlinefs :  And  he  fubjoins  \  Let  them  ejpecially 
remark  the  Character  here  given  of  a  Chriflian 
IVoman^  viz.  That  Jhe  is  one  who  does  not  only 
froffs  and  declare.,  that  Jhe  ferves  and  worjh/fs 
God'^  hut  alfb  doth  Jhe w  forth  Godlinefs  in  her 
Life  and  Converfation.  And  let  the  Men  note 
hencc^  that  if  it  be  fo  unbecoming  a  Chriflian  Wo-- 
man  to  be  thus  concerned  in  adorning  and  tricking 
up  h'jr  Bo^y^  it  mufi  be  much  more  unbecoming  •  a 
Chriflian  Alan  to  put  on  fuch  Attire ^  which  makes 
him  truly  deferve  the  Name  of  Fop.  And  next 
let  us  hear  the  Opinion  of  one  of  the  Antients, 
'lv'^,  Clemens  of  Alexandria  ;  he  teils  us,  That 
IVomen^  who  wear  Gold.,  and  plait  the  Hair^ 
have  mi  the  Imoge  of  God  in  the  inward  MaiP\ 

afid 


and  that  the  a^ojtolkal  Conjlitutions  jorbtd  If  omen 
to  wear  exqmfite  Garments ^  which  were  fitted  to 
decave^  or  Gold  Rings^  &LC.  And  Jamhlicu^  in 
the  Life  of  Tythagoras^  fays,  Tfjat  no  free  IVo- 
men  wor$  Gold^  but  lewd  Women  only.  Hence 
you  may  obferve,  that  the  People  called  Sl^a- 
hrs^  are  not  fingular  in  the  Conftruftion  they 
put  on,  or  Senfe  they  confider  the  Apoftle's 
Words  in,  in  the  Article  of  Apparel;  and  that 
our  Particularity  in  this  Matter  does  not  pro- 
ceed from  Whim,  Caprice  or  Fancy,  or  any 
Affedation  of  being  fingular;  but  from  a  Con- 
vidion  in  our  own  Undcrftanding,  that  Super-^ 
fluity  and  Luxury,  which  has  its  Rife  from 
Pride,  is  inconfiftent  and  contrary  to  the  hum- 
ble, lowly,  unambitious  Temper  and  Spirit,  of 
Chriftianity.  One  Argument  fome  have  made 
ufc  of  to  fupport  the  Vanity  of  gay  and  coftly 
Clothing,  was  this;  That  the  Pride  was  not  in 
the  Clothes,  but  in  the  Heart ;  An  Affertion 
I  have  greatly  prov'd  true  by  my  own  Expe- 
rience, I  could  not  imagine  there  could  be  any 
moral  or  inherent  Evil  in  a  Piece  of  gay  Silk  ; 
for  I  know  full  well,  that  Pride  proceeds  from 
a  vain  and  ambitions'  Heart ;  and  that  if  it  had 
not  its  Refidence  and  Seat  there,  it  would  not 
appear  in  the  Habit  or  Garb.  But  tho'  fomc 
perhaps  may  allow  me  to  be  acquainted  with, 
and  therefore  a  Judge  of  my  own  Heart  \  yet, 
wou*d  it  not  border  upon  Uncharitablenefs,  to 
ailedge  that  all  Perfons  who  wear  gay  Clothing, 
are  confequently  proud  and  ambitious?  I  anfwer; 
Tho'  it  may  not  be  fafe  to  judge  in  every  Cafe 
according  to  the  Sight  of  the  Eye,   yet  our 

Ju  %  Lord 


Lord  feems  to  allow  us  the  Evidence   of  our- 
Senfes  pretty  generally.     Every   Tree^    fays  he, 

is  knozzii  by  its  fruit.     Of  Thorns  Meft  do  not  ga^. 
ther  FigSj  nor  ojf  a  Brambk'hujh  Graces.     And 
then  gives  us  the  following  Mark  or  Criterion 
to  judge  by,  Te  Jhall  know  them  by  their  Fruits. 
Thus  when  I  fee  Fruits  of  the  fame  Kind  pro- 
duced by  others,  which  I  certainly  know  pro- 
ceeded   from  the    bitter  Root  of  Pride  in  my 
own  Heart,  I  do  not  think  it  an  uncharitable, 
but  a  natural  and  rational  Conclufion,  that  they 
fpring  from  the  like  evil  Root  in  others.     A 
good  Tree  cannot  bring  forth  evil  Irnit^    neither 
can  a  cor  r  up  Tree  bring  forth  good  Fruit.     A  good 
Man^    out  of  the  good  Treajure   of  his   Hearty 
bringcth  forth  that  isi'hich  is  good ;    but  an  evil 
Man^    out  of  the  evil  Treasure   of   his  Hearty 
bringeth  forth  that  which  is  evd,     1  have  heard 
it    objefted,    that    Perfons,    who  have  always 
been  accuftomed  to  Finery  from  their  Infancy, 
are  not  commonly  proud  of  it;  it  becomes  there- 
by fo  familiar   to  them,    that  they  have  not 
fuch  high  Thoughts  of  themfelves  when  gaily 
attir'd    as   many   imagine ;  neither  value  Drefs 
and  fplendid  Equipages,  ©V,  at  fo  high  a  Rate, 
as  thole   do    to  whom  they  have  not  been  fo 
habitual ;    this  I  have  thought  may  be  partly 
true ;  but  notwithftanding    I  have    confider'd, 
that  tho'  thcfe  Things  are  habitual  and  familiar 
to  many,  yet  People  of  this  Character  are  not 

'  fo  ignorant,  as  not  to  be  fenfible  that  they  are 
refpecled  and  courted  according  to  the  Appearn 
ance  they  make  in  the  World  ;  and  fliould  any 
One  propcfe  to  fach  to  lay  afide  their  Splen- 

doi- 


L  ^^  J 
dor  and  Gaiety,  we  ftiould  loon  fee  thefc  Mat- 
ters are  not  lb  indifferent  to  them  as  fome  may 
think ;  they  only  feem  more  carelefs  and  eafy 
about  them,  bccaufe  they  have  been  accuftom'd 
to  Pride  of  this  Sort  longer  than  others,  and 
therefore  lefs  affefted  with  it,  having  better 
learn'd  the  Art  to  conceal  it :  And  if  every 
One  would  be  fo  jult  to  themfclves,  as  candid- 
ly and  impartially  to  enquire  and  ask  their  own 
Hearts,  from  whence  proceeds  their  Fondnefs  for 
Splendor,  Shew  and  Pomp,  efpecially  in  this 
Article,  they  would  be  obliged  to  confefs,  or 
at  leaft  not  to  deny,  that  Pride  was  at  the 
Bottom. 

Part  of  a  Convcrfation  I  happened  to  have 
with  a  fafliionable  Woman  in  Great  Britain ^ 
will  ferve  to  confirm  what  I  have  obferv'd. 
She  aiferted  Ihe  was  free  from  Pride,  tho'  Ihc 
did  adorn  herfelfin  a  gay  and  fplendid  Manner.  I 
ask'd  her  if  fhe  could  be  as  well  fatisfied  and  con-? 
tent  in  a  plain  Drefs,  andStuff  or  WoollenGown, 
as  with  the  giy  Silks  fhe  ufually  wore?  She  an-f 
fwer'd  yes.  I  queried  why  Ihe  then  drelfedfogay? 
She  anfwer'd,  that  flie  might  appear  agreeable  to 
others*  I  ask'd  her  why  fhe  was  fo  much  con- 
cerned to  pleafe  others  with  her  fine  Clothes,/ 
@c*.  She  laid,  it  was  leaft  Ihe  ftiould  be  dcfpifcd  for 
the  Meanefs  of  her  Appearance.  I  ask'd  her 
whence  proceeded  that  Fear  ?  Here,  I  think, 
fhe  was  filent,  being  reduced  to  an  Extremity, 
which  proved  the  Source  of  her  Vanity  to  be 
nothing  lefs  than  Pride,  in  fpight  of  all  her 
boafted  Humility.  I  have  often  thought,  out 
Fondnefs  for  Trifles,  Pomp,  Shew  and  Noife, 

<nay 


OAJ 


may  be  attributed  to  Inconfidcration :  Fox  did 
we  rcflcft,    examine  and   compare  Things,  we 
fhould  certainly  make  very  different  Deductions, 
Conclufions,    and    Eftimations,   from   what  the 
Generality  of  Mankind  are  wont  to  do.     And 
I  am  certain,  from  our  Ignorance  of  Divine  and 
Heavenly  Things,  proceeds  our  Fondnefs  and 
inordinate   Defires  for  fcnfual  and  earthly  Plea-^- 
fares  and  Enjoyments.      And  indeed    fince    I 
have  thought  at   all,  I  mean  to  any  good  Pur-? 
pofe,  I  have   been  amazed  at  my  own  Stupi- 
dity and  Folly,  when  I  have  confider'd  and  re- 
Gollcdcd  how  anxious  I  had  formerly  been  till  I 
was  in  Poffeffion  of  this  gay  Silk,  and  the  other 
fine  Lace ;    and  I  have  blufhcd  with  an  holy 
Shame,  when  I   refleded  how  I  had  i'ometimes 
doated  on  a  Ribbon,  or  any  other  Toy  or  J3au-^ 
ble,    that   had  but   the  Title  of  new-fa/Inon' d 
annexed  to  it !   One  common  Argument  for  Su- 
perfluity and .  Luxury  of  all  Kinds,  is,  that  it 
encourages  and   fupports  Trade ;   and  that  the 
Bread  and  Subfiftcnce  of  Thoufands  depend  on  ^j 
new  Fafhions:  But  thofe  who  offer  this  Reafon, 
do  not  confidcr  how  many,  on  the  contrary,  arc 
ruin'd  and  undone  by  contributing  to  what  is 
alledged  the  Support  of  Trade;    this  being  fo 
manifefl,    efpccially  in   Great-Britain^    that  it 
needs  no  other  Proof  but  the  Evidence  of  our 
Eyes,  if  we  will  but  look  round  and  confider 
how  many  Families   are   reduced  to  Poverty, 
Wretchednefs  and  Mifery,  from  this  very  Source 
Pride,  from  whence  fprings   Luxury,  in  aH  its 
hideous  Forms  and  Shapes.     The  Diforder,  as  a 
l^te  Writer  obferyes,  is  become  almojt  epdcmkaly 


L     »7     J 

as  the  inferior  Clafs  of  People  cndca:rour  all  in 
their  Power  to  appear  as  grand  and  fafhionablc  as 
their  Superiors.  And  wheni  have  confidcr'd,  how 
uiual  it  is  for  the  lower  Part  of  Mankind  to 
be  fway'd  by  the  Example  of  the  higher,  I  have 
thought  it  greatly  behoved  People  of  Rank  and 
Condition  to  exhibit  Patterns  of.  Humility, 
Temp  ranee,  Sobriety  and  Moderation,  wdth 
every  other  Chriftian  Virtue,  to  their  Inferiors* 
But  I  have  heard  it  objefted,  that  coftly  and 
fpiendid  Apparel,  i§£.  is  neccffary  to  make  and 
fupport  a  proper  Diftinftion  betv/een  Perfons  of 
high  and  low  Degree.  The  Argument  I  have 
thought  weak,  and  unworthy  to  be  ofFcr'd  by 
a  Chriltianj  as  I  am  of  Opinion,  every  reafon- 
able  Perfon  will  grant  that  Piety  and  Virtue 
(not  Gold  and  tinlel  Ornaments)  ought  to  dif- 
tinguifti  and  render  truly  honourable  the  high- 
er Rank  of  People.  Belides,  it  is  evident,  that 
thefe  Diftindions  are  not  kept  up  and  maintained 
by  coftly  Attire,  ^c,  for  we  may  daily  obferve, 
that  Perfons  of  the  loweft  Rank,  with  Refpeft 
to  their  OiBces  and  Employments^  are  often- 
times very  wealthy ;  and  thefe  adorn  them- 
felves  in  as  pompous  a  Manner,  and  have  as 
grand  Houfes,  Furniture,  Equipages,  ^c.  as 
thofe  who  are  greatly  fuperior  to  them  in  other 
Refpedsi 

But  allowing  many  Things  the  Title  of  Su^ 
pcrlluity  and  Luxury,  and  therefore  unlawful 
to  be  ufed  by  Chriftians;  it  has  been  queried 
how  arc  all  thefe  Fafliion-mongers,  who  arc 
fupported  by  making  and  vending  Things  of 
this  Nature,  to  be  proyidcd  for,  if  they  fliouU 

give 


L  "^  J 
give  up  their  Employments,  which  you  SIm^^ 
kers  fay  are  contrary  to  Chriftianity,  and  there-' 
fore  unlawful  ?  I  would  lirft  humbly  propofe  to 
People  to  examine  themfelves,  and  fee  if  they 
are  Chriftians;  not  nominal,  but  realChrillians; 
fuch  as  are  led,  ruled,  guided  and  directed,  by 
the  Spirit  of  Christ;  thofe  who  are  not,  ard 
none  of  his,  whatever  they  may  pretend  to  \ 
for  as  many  as  are  kd  by  the  Sprit  of  God^ 
they  (and  they  only)  are  the  Children  of  God* 
Theie  will  find,  that  it  is  not  lawful  for  them 
to  fupport  any  Trade,  or  ufe  any  Employment^ 
which  is  inconliftent,  or  clafties  with  the  Doc- 
trines and  Rules  they  profefs  to  be  governed  by; 
fuch  are  not  often  at  a  Lofs  for  fome  lawful 
Calling  or  Bufinefs,  whereby  they  may  obtain 
Food  and  Raimeiit,  with  which  they  are  con-* 
tent ;  Religion  has  bounded  their  Delires,  and 
they  greatly  experience,  that  the  Happinefs  of 
a  Chriftian's  Life  does  not  confift  in  the  Abun^ 
dance  of  this  World's  Goods.  I  have  the  Au- 
thority of  a  Clergyman  for  what'  I  am  now 
going  to  mention,  viz.  "  That  all  thofe  who 
profefs  themfelves  Chriftians^  ftould,  in  all  their 
Actions,  confequently  in  their  Callings  or  Pro- 
feffions  of  Bufinefs,  ask  themfelves  this  neceffa- 
TV  Queftion,"  Can  I  do  this  Thing  as  aChrifl:ian? 
Or,  is  it  confifl:ent  with  the  Principles  and  Pre- 
cepts of  my  Chriftian  ProfeflSon  ?"  And  if  upon 
a  ferious  and  finccre  Examination,  we  find  that 
the  Calling  or  Employment  on  which  our  Bread 
depends,  be  in  any  wife  contrary  to  the  Pre- 
cepts of  Christ,  and  the  Example  he  left  us 
to  follow  ;  if  it  be  either  diredly  or  indiredly 

fo, 


fOy  I  believe  we  are  culpable  if  we  ddn't  leave 
off.     For  Christ  tells  us,    if  our  Right  Hand 
offend  liSy  or  caufe  us  to  aft  any  Thing  againft 
his    Laws,    ws    mufl  cut  it  offj    wc  muft  quit 
whatfoever  caufes  this  Offence,  how  near,  dear^ 
and   ufeful  foever  it  be  to  us,  as  'tis   htter  to 
enter  into  Life  halt  and  m.imed^  than  having  two 
Hdnds  to  be  caji  into  FLU-fire.     I  am   not   in- 
fenfible,  that  what  I  have  here  offered  will  be 
thought  hard  Sayings  by  many  ;    but  for  our 
Encouragement    our    bleffed    Lord  affures  us^ 
Hoat  any  One  who  hath  forfaken  any  temporal 
Advantage  or  Enjoyment ^  as  Houfes^  Lands ^  Fa^ 
ther^    Mother y    Wife  or   Children^    Brethren  or 
Sijiers,  for  his  Sake  and  the  Gofpel^s^  /hall  re- 
ceive an  Hundred-fold  in  this  World ^  and  in  that 
to  come  Life  everlafiing.     For  Godlinefs  hath  the 
Promife  of  the  Life  that  now  isj  and  of  that 
which  is  to  come.     We  have  not  only  an  Hun- 
dred-fold  of  Peace   in  our  Bofoms,  vijz.  The 
Comforts  of  an  upright  Confcience  (a  greater 
Bleffing    than   any  we   have  parted  with)  and 
fpiritual  Bread  to  eat,  which  the  World  knows 
not  of-    but  our   natural  Bread  is  made  fure, 
and  Water  fails  not ;  for  the  Lord  oftentimes 
calls  away  the   Subftance  of   the  Wicked,  yet 
he    rarely  fuffers   the   Souls  of  the  Righteous 
to  famifh.  •   Agreeable  to  this  the   royal    Pro- 
phet fpeaks,  /  have  been  youngs  and  now  am 
dd^  yet  have  I  never  feen  the  Righteous  jorfakeu:^ 
nor  his  Seed  begjfing  Bread.     And  again,  he  ex- 
horts to  ^^  traft  in  the  Lard  and  do  Good,  and 
thou  fhalt  dwell  in  the  Land,  and  verily  thou 
fhalt  be  fed."     And  further,  he  calls  to  his  Peo- 

M  pl« 


pie  to  fear  the  Lord,  and  believe  in  him; 
*'  Believe  in  him,  and  he  will  help  thee,  and 
order  thy  Way  aright ;  fear  and  truft  in 
him,  and  your  Reward  fhall  not  fail."  He  fnall 
fave  them,  becaufe  they  put  their  Truft  in  him; 
for  look  at  the  Generations  of  old,  and  fee, 
Did  ever  any  truft  in  the  Lord,  and  was  con-* 
founded?  Or,  did  any  abide  in  his  Fear,  and  was 
forfaken  ?  Or,  whom  did  he  ever  defpife  that 
caird  upon  his  Name  in  Truth,  Sincerity  and 
XJprightnefs  ?  But  luppofing  that  Chriftians,  as 
a  Tryal  of  their  Faith,  may  fometimes  be  re- 
duced to  great  outward  Diftrefs,  which  may 
poffibly  be  permitted  to  extend  to  w^ant  of  Bread, 
^c.  yet  Jhall  Famine^  or  Nakednefsy  or  Terje-^ 
etition^  or  Dijire[s^  &:c.  fefarate  us  (Chriftians) 
from  the  Love  of  God?  No  furely ;  Thefe  (com- 
pararively)  light  AffliSiions^  "which  we  fujftr  for 
a  Moment y  work  for  us  a  jar  more  exceeding 
and  eternal  Weight  of  Glory ^  2  Cor.  iv.  17. 
For  tho'  the  fpiritual  Exercifes,  as  well  as  tem- 
poral Troubles  of  the  Righteous,  may  be  ma- 
ny, yet  the  Lord  delivereth  out  of  them  all. 
And  then  can  we  fay  upon  the  Banks  of  De-- 
liverance,  "  We  will  love  the  Lord  our  Sal- 
vation, he  having  been  our  Strength  and  our 
Shield,  and  done  great  Things  for  us;  therefore 
will  we  be  thankful  to  his  Name,  and  rejoice 
in  his  Power :  For  who  among  the  Gods  (or 
Idols  manv  make  to  them.felves)  is  like  unto 
our  God !  Let  us  therefore  afcribe  Strength  and 
Powder  to  God ;  for  his  Name  is  glorious  in  Ho- 
linefs  ;  he  is  fearful  in  Praifes  and  a  God  that 
ias  indeed  wroiight  Vv^onders  for  us/'     Thus 

are 


L  y^  J 
arc  we  excited  to  love  God,  who  firfl:  loved  us, 
and  has  called  us  to  Glory,  which  we  haye  be- 
held, as  of  the  Glory  of  the  only  begotten  Son 
of  God,  full  of  Grace  and  Truth,  of  whom  we 
have  received  Grace  for  Grace ;  and  having  thus 
feen  his  Glory,  our  Hearts  are  overcome  with 
his  Beauty,  and  we  endeavour  to  return  in  our 
Meafure  Love  for  Love,  and  can  now  fay  in 
Truth  and  Sincerity,  IVhom  have  we  in  Heaven 
but  thee^  and  there  is  nothing  that  we  defire  on 
Earth  In  co^nparifon  of  thee  ?  Thou  art  indeed  be^ 
come  the  chief  among  ten  "Thousand  to  our  Souls. 
Thus  the  truly  Godly  love  God  above  all  earth- 
ly Confiderations,  and  in  the  higheft  Degree. 

The  Love  of  God^  fays  a  pious  Writer,  is  of 
fo  noble  a  Nature^*  that  the  Mediocrity^  which  in 
other  Tajjions  is  an  Excellence^  is  here  an  Im-^ 
perfe6lion.  The  Man^  after  God's  own  Hearty 
is  not  afraid  to  own  to  his  Maker  an  Ardency  of 
Love^  which  he  exprejfes  by  the  flgftificant  Afe- 
taphor  of  77^/ry?,  My  Soul  is  athirji  for  God^  c\c. 
Other  Taf/ions  like  other  Rivers^  are  befi  liked^ 
when  thty  flow  within  their  wonted  Banks ;  bttt 
the  Love  of  God^  as  of  the  River  Nile,  the  Over^ 
flowing  makes  it  the  more  welcome.  The  royal 
Prophet  indeed  difcovers  often  a  fervent  Love 
to,  and  Defire  after,  the  Enjoyment  of  God's 
holy  Prefence  :  So  he  no  lels  efteemcd  his  Pre- 
cepts .;  agreeable  to  what  our  bleffed  Lord  faid 
in  After-ages  to  his  Difciples,  If  ye  love  me^ 
keep  my  Com?nandments.  I  hate^  fiys  David, 
vain  Thoughts  J  but  thy  Law  do  I  love  ;  for  how 
fvect  are  thy  Words  to  my  Tafte  ?  lea^  fweeter 
than  Honey  to  my  Mouth.    I  love  thy  Command-'. 

M  %  nmits 


ments  above  Goldy  yea^  I  cjteem  them  above  fin^^ 
Gold.  Thy  Tejtimomes  have  1  tak^n  for  an  Herh 
t age ^  for  thqy  are  the  rejoicing  oj  my  Heart. 
Thy  Tejiimomes  are  my  Delight^  and  my  Counfellers, 
1  "delight  to  do  thy  WiU^  0  my  God!  yea^  thy 
Law  ts  within  my  Hearty  Pfalm  cxix.  The 
Apoftle  Paid  alio  delighted  in  the  Law  of  God 
after  the  inner  Man  :  And  agreeably,  the  Righ- 
teous, in  all  Ages,  decline  not  from  the  Com- 
mandments of  his  Lips,  but  efteem  the  Wordg 
of  his  Mouth  more  than  neceffary  Food. 

But  let  none  imagine,  that  tho'  it  is  our 
Duty  to  love  God  with  all  our  Heart,  Soul 
and  Strength,  above  every  Conlideration,  and 
Vv'ith  the  greateft  Ardency,  that  this  In- 
jundion  clalhes  with,  or  hinders  our  exerting 
this  Duty  of  Love  in  it's  full  Force  in  every 
natural  and  focial  Relation;  as  it  is  not  the  fame 
Species  of  Love  with  which  we  love  God,  as 
that  we  extend  to  our  Neighbour,  Children, 
^c\  For  as  God  is  an  infinitely  perfed  Being, 
and  happy  in  his  own  Perfections,  we  cannot 
add  to  his  Kappinefs  by  wilhing  well  to  him ; 
therefore  we  cannot  love  him  with  the  Love  of 
Benevolence  or  Beneficence,  with  which  we 
love  our  Neighbour,  i^c.  but  with  the  Love 
of  Defire,  defiring  to  be  with  him,  and  to  par- 
take of  his  Fulnefs,  agreeable  to  what  the  roy- 
al Prophet  fpeaks.  One  Thing  have  I  defiredy 
and  that  will  1  Jeek  after ^  that  1  may  dwell  in 
the  Hottfe  (or  Prefence)  oJ  the  Lord  forever ;  to 
behold  the  Beauty  of  the  Lord^  and  to  worjhip 
in  his  Temple!  A  religious  Soitl^  fays  one,  may 
ebey  the  Command  of  loving  Gqd  intirely^    tho* 


I  9i  ]  ^ 
Jhe  allows  her  AffeEitons  other  OhjeBs^  frauided 
they  be  keft  m  a  due  MordinaUon^  and  from  en- 
termg  into  Competition  with  that  Love  zvhich  ought 
to  he  afproprtated  to  God.  The  Apoltie  Tcter 
loved  God  above  all  earthly  Confiderations, 
when  he  refufed  to  obey  the  High  Prielt,  who 
charged  him  with  the  other  Apoftles,  that  they 
Ihouid  not  teach  in  the  Name  of  Christ  :  He 
anfwer'd,  and  laid,  We  ought  to  obey  God  rather 
than  Man,  Tho'  in  fo  domg  they  incurred  the 
Difpleafure  of  Men,  and  were  in  Danger  of 
bfing  not  only  their  Liberty,  but  even  their 
Lives ;  nevertheleis,  fay  they,  we  cannot  tut 
fpakjahe  Things  which  we  have  feen  and  heard 
(and  for  which  Purpofe  we  have  been  imme- 
diately commiffion'd  by  our  great  Matter  him- 
fclf)  viz.  That  by  us  Repentance  and  RemiJJion 
of  Sins  fhould  be  f  reach' d  in  his  Name  among 
all  Nations^  beginning  at  Jerufalem.  And  the 
Apoftle  ^Baul  exprelTcs  the  great  eft,  as  well  as 
the  moft  fervent  Love  to  God,  when  he  thus 
queries,  iPho  (or  what  Confideration)  fhall  y^- 
farate  us  from  the  Love  of  God  tn  CHRIST 
JESUS  our  Lord  ?  Shall  Tribulation^  or  Dijirefs^ 
or  ^Ferfecutionj  or  Famine ^  or  Peril^  or  Sword? 
No ;  '  in  all  thefe  Tloings  we  are  more  than  CoU" 
qurors  thro*  CHRIST^  who  hath  loved  us  I  There- 
fore I  am  pcrfwaded,  that  neither  Life  nor  Deathy 
nor  Angels^  norTrincipalittes^  norPo  ivers^  nor  Things 
prefent^  nor  Tloings  to  come^  nor  Heights  (of  Profpc- 
rity)  nor  Depths  (of Adverfity)  nor  any  other  Crea^ 
ture^  fhall  be  able  to  Separate  tis  (Chriftians)  from> 
the  Love  of  God.  And  indeed  thofe  inferior  Inte^ 
refts  bear  no  fort  of  Proportion  to  the  fu^srior 

Advan^ 


L     >^4     J 

Advantage  oj  [u^r-me  and  heavenly  Enjoyments ; 
they  being  of  jo  precious  a  hliture^  enoi^gh  to  en^ 
gage  us  to  court  Heaven^  at  the  Rate  of  renouncing 
jor  them  all  thofe  unmanly  Senltialhies^  and  tri^ 
fiig  Vanities^  for  which  iv.confiderate  Mortals  are 
wont  to  forjeit  the  Inter eji  their  Saviour  jo  dcar^ 
ly  fur  chafed  for  them.  And  as  I  have  eliewhere 
laid,  we  may  attribute  ail  the  fordid  Vices  and 
growing  Follies,  wliich  the  Generahty  of  Peo- 
ple indulge  themfelves  in,  to  Inconfideration, 
as  we  don't  enough  examine  and  compare  the 
fading  Enjoyments  of  this  Life,  with  the  perr 
manent  Blemngs  of  an  happy  Eternity;  if  we 
did,  we  iiiould  foon  difcover  the  great  I^fpro- 
portion,  and  willingly  part  with  ail  finful  and 
tranfitory  Pleafjres.  And  when  I  have  feeen 
xefiecting  that  Vice  and  Luxury,  in  every 
Branch  of  it,  abounds,  not  only  in  Great-Brtt-ainy 
where  I  have  fo  lately,  and  lo  frequently,  la- 
mented this  epidemical  Diforder,  among  People, 
who  neverthelefs  aiTume  the  Title  of  Chriftians, 
and  Difciples  of  Christ,  without  rcmemb'ring, 
that  all  v/ho  take  that  facred  Name  upon  them, 
mufi  depart  from  all  Iniquity.  (Christ  came 
to  redeem  us  from  all  Sin,  and  to  purify  to  him- 
felf  a  pculiar  T^o^le^  z>ealous  of  good  Works ;) 
I  fay,  when  I  have  obferved  that  Vice,  Softnefs, 
Effeminacy  and  Luxury,  of  moft  Kinds,  has 
every  where  fown  its  noxious  Seeds,  which  flou- 
rifh  in  moft  Climes  or  Countries,  my  Soul  fhrinks 
at  the  Thought  ot  the  PolIibiHty  not  to  fay  Pro- 
bability and  Danger  (without  timely  Repentance 
and  Amendment  of  Life)  of  carelels,  negligent 
and  voluptuous  Sinners,  being  precipitated  from  a 

Life 


Life  of  Eafe,  Security  and  Diverfion,  to  a 
State  of  cndlefs  Woe  and  Mifery  I  From  the 
Converfation  of  wanton  and  gay  Companions^ 
to  affociate  with  wicked  and  unhappy  Spirits; 
whofe  melancholy  Bemoanings,  and  bitter  Cries 
and  Complaints,  will  be  far  different  from  the 
melodious  Strains  of  Muficfc  the  Ears  of  the 
Voluptious  have  been  accuftom'd  to:  Therefore 
it  greatly  behoves  Sinners  to  mak*e  a  fuitablc 
Preparation  for  the  trying  Time  of  Death,  left 
it  furprize  them  at  unawares;  and  the  unhap-" 
py  and  dreadful  Seafon  approach,  wherein  it 
will  be  faid  to  him  that  is  filthy,  Be  filtlyy  flilh 
Thus  will  Fearfulnefs  feize  the  Hypocrite,  and 
Sinners  will  be  ailiam'd  of  the  Idols  they  once? 
delighted  in,  and  then  will  they  caft  the  whole- 
Train  of  them  to  the  Moles,  and  to  the  Batts. 

But  after  ail  that  can  be  faid  againft  Pride  of 
Vice,  of  what  Nature  foever,  the  ftrong  Marr 
arm'd  wdll  keep  PoITeffion  of  your  Hearts,  till 
you  fuffer  a  ftronger  than  he  to  enter,  and  turri 
him  out,  and  fpoil  his  Goods.  Thofe  Sins 
which  do  lett  or  hinder  your  coming  to  God^ 
will  lett,  till  you  permit  them  to  be  removed^ 
Every  wild  Olive-tree  of  Vice  and  Folly  wr^li 
grow  and  flouriih,  till  you  find  it  your  Intereft^ 
and  a  NecelTity  of  being  ingrafted  into  the  true 
Vine  and  Nature  of  Christ,  and  fuffer  him 
to  lay  the  Ax  of  his  Power  to  the  Root  of  the' 
old  and  corrupt  Tree,  and  then  will  every 
Branch  of  Pride  and  Wickednefs  fall  of  courfe* 
Therefore,  as  One  who  has  obtained  Mercy,  in 
having  a  Sight  afforded  me,  to  fee  the  Things 
tliat  mak^  for  my  eyerlaiiing.  Felicity^  I  wou'd- 

fccom- 


L      y^      J 
recommend  to  you  to  conlider  of  thefe  Things, 
It  was  the  great  Lofs  and  Diladvantagey  as  well 
as  Folly  of  the  Children  of   Ifrael^  that   they 
neglefted    the   great    Law    of    Confideration, 
which  occafioncd  the  Almighty  thus  to  lament; 
O  that  my  Teoj^le  "were  wife^  that  they  underftood 
ihis^  that  they  would  conjider  their  Latter  End ! 
But,  further,  as  I  have  above  occafionally  men- 
tioned Mufick,  which   before  I  had  only  con- 
fidered  promifcuoufly,  as  an  Attendant  at  Balls, 
^c.  I  fhall  now  obferve,  that  it  was  a  Science  I 
formerly  greatly  delighted  in,  and  fpent  much 
Time,  both  in  the  Theory,  as   well  as  in  the 
practical  Part :    But   when   Religion  began    to 
take  place  in  my  Heart,   I  found  Mufick  ftood 
in  my  Way,    and  I  confider'd  it  only  as  an  A- 
mufement,  which  detained  me  from  more  folid 
and  ufeful  Thoughts  and  Reflections :  In  Ihort, 
it  became  fo  burthenfome  to  me,  that  I  could 
not  perform  any  of  my  airy  LelTons,  which  had 
been  ufual,  as  well  as  pleafing  to  me :  And  on 
further  Confideration  it  appears  to  me  to  be  a 
merely  fenfual,  and  not  an  intelledual  Pleafurc 
(as  fome  would  fondly  afTert)  therefore   I  quit- 
ted the  Study,    as  well  as  Prafticc  of  it,  for 
what  I  now  eftcem'd  a  more  ufeful,  profitable 
and    rational    Science,    viz.    The    Study   and 
Knowledge  of  my  own  Heart,    which  I  have 
found  worth   all  I  knew  of  the   other  fevcn. 
But  further,  on  peruling  the  facred  Writings,  I 
do  not  remember  to  have  read  of  one  Chrifliari 
Mufician  in  all  the   New-Teflament  *.    And  in 
reading  the  Old,    it  appears  that  the  Prophet 
Amos^  defcribing  the  Wantonnefs  of  the  Chil- 

drea 


I 


I  97  \ 
clreri  of  Ifrael^  and  enumerating  the  many  In- 
ftances  of  their  Luxury,  he  mentions  Muficic 
as  a  Mark  of  Levity  and  Wantonnefs;  Thjy 
chanty  fays  he,  to  the  Sound  of  the  V'tol^  and  in-' 
vent  to  themfilves  Injtruments  of  Mtijick  like  Da- 
vid ;  but  tb-y  are  not  j^rleved  for  the  Affli^wn 
of  Jofeph.  And  the  Prophet  Ifaiah  denounces 
a  Woe  againft  them  ;  adding,  the  Harp^  and  the 
Viol^  the  Tabret^  and  Tife^  and  IFine^  are  in  their 
Feajis'^  bttt  they  regard  not  the  Work  oj  the  Lord^ 
neither  do  they  confider  the  Operation  oj  his  Hands -y 
not  being  moved  with  the  Calamities  of  the 
fufFering  Part  of  Mankind,  fo  long  as  they  can 
enjoy  Eafe  and  Plenty. 

And  now  hear  what  the  Bifliop  of  Cambray 
fays  on  the  Subjed  of  Muficfc.  As  for  .Mu^ 
fick^  it  is  well  knowHy  that  the  Ancients  believed 
n&thiug  more  fernicioHs  to  a  well  regulated  State^ 
than  to  fujfer  an  effeminate  Melody  to  be  intro- 
duced  ifito  it:  It  enervates  Men  and  renders 
their  Souls  Joft  and  volupuous :  LangtuJJoing 
Strains  are  only  ple^fant^  becattfe  the  Soul  gives 
itfelf  up  to  the  Charms  of  the  Senfes ;  and  this^ 
adds  he,  was  one  of  their  ?nof  important  Policies. 
Plato,  in  the  like  Manner,  [everely  rejects  all 
the  (ojt  Airs  of  the  Afiatick  Miifich^  and  with 
much  greater  Reafon  Chrifiians  who  never  ought  to 
feek  Pleafure  for  Tleafure's  Sake^  ought  furely  to 
have  an  Averfwn  for  thofe  pijon'd  Alhirements. 

I  have  been  the  larger  in  my  Objedions  on 
Diverfions  and  Recreations,  which,  by  moft  Peo- 
ple, are  confider'd  as  innocent  Amufements;  as 
they  feem  to  be  moft  hurtful  and  dangerous; 
Many   Ineonveniencies,    as   well    as    unlawful 

N  Things 


[   ps   ] 

Things,  creep  into  the  Hearts  and  Conduft  of 
People,  under  the  fpecious  Title  of  Harmlefs 
Tkajures.  Toole^  in  his  Annotations  on  the 
Bible,  tells  us,  when  difcourfing'on  the  Law- 
fulnefs  of  earthly  Enjoyments,  'its  to  be  fear'd^ 
more  Souls  mifs  of  Heavon  and  Happinefs^  by  tn-^ 
diilgtng  and  allowing  themfelves  in  Things  deemed 
lawjul,  than  by  committing  grofs  and  enormous 
Evils ;  thej^e^  many  jhrink  at  with  Horror  •  but 
thofe  Things  conjider'd  lawful^  which  fometimes 
becomes  circurnliantidly  unlawful^  and  Pleaftires 
term'd  innocent^  are  nfed  and  embraced  without 
Fear  or  Caution -^  and  with  all  their  Train  of 
mifchievous  Confequences.  For  this  Reafon  I  have 
alfo  dwelt  the  longer  on  Pride  in  Apparel ;  yet 
1  am  not  infenfible  that  it  appears  in  many  o- 
ther  Forms  befides  that,  or  what  I  am  going 
to  mention,  viz,.  That  all  true  Chriftians  confi- 
der  it  as  an  Evil,  when  it  difcovers  itfelf  in 
Houfes,  Equipages,  Furniture,  or  our  Tables : 
As  one  w^ho  is  endued  with  the  Chriftian  Virtue 
of  Humility,  difcovers  it  in  every  Action,  or 
Thing,  that  he  has  the  ordering  and  conducing 
of:  Always  keeping  in  Memory  the  Affertion 
of  the  Apoftle  Taiil,  Be  thai  Jirives  for  the 
Maiiery^  or  runs  jo  as  to  obtain^  is  temperate  in 
all  Thugs,  And  as  he  is  temperate  in  the  Ufe 
and  Enjoyment  of  the  Things  of  this  Life,  fo 
is  a  true  Chriftian  moderate  in  his  Defires  and 
Purfuits  after  v/orldly  Riches  and  Profits  ;  he 
makes  not  Hafte  to  be  rich  ^  his  greateft  Con- 
cern and  principal  Care,  agreeable  to  our  Lord's 
Direction  and  Advice,  is,  Firft  to  feek  the  King- 
dom of  God  and  his  Righteoufnefs  •    to  lay  up  a 

good 


good  Foundation  againft  the  Time  to  come ;  a 
permanent  Inheritance,  which  fadcth  not  away: 
And  as  Heaven  is  the  End  of  his  Hope  and 
Defires,  he  is  careful  to  lay  up  Treafure  there ; 
ufing  the  perilhing  Enjoyments  of  the  Things 
of  this  Life,  with  as  little  Concern,  and  as 
much  Indifference,  as  if  he  ufed  them  not,  for 
this  great  and  good  Reafon,  "  Becaufe  the  Fa- 
fliion  of  them  paiTeth  away  !''  On  the  contrary, 
how  do  we  obferve  the  fordid  Worldling,  pur- 
fuing  with  Eagcrnefs,  Sollicitude  and  Warmth, 
the  perifiiing  Riches  of  this  Life  ?  And,  in  di* 
red  Oppofition  to  our  Lord's  Precept,  they 
feck  firlt,  and  principally,  the  Things  of  this 
World,  which  he  exhorts  us  not  to  be  greatly 
anxious  or  thoughtful  about ;  but  to  fuch  as 
feek  firft  his  Kingdom,  and  the  Righteoufnefs 
thereof,  he  affures  us,  all  thefe  Things  (that  are 
needful  for  our  Support)  fiall  be  added,  Ne-* 
verthelefs,  vWien  we  come  to  realon  with 
People  of  this  Charader,  who  fo  ready  to  con- 
fefs,  and  alTent  to  the  following  Truths? 
^*  That  as  we  are  in  this  uncertain  and  paffing 
Situation,  'tis  great  Folly  and  Stupidity  to  be 
over  anxious  or  immoderate  in  our  Furfuits  after 
Wealth,  or  to  be  fo  very  careful  as  fome  are, 
in  making  large  Pro vi lion  for  thefe  mortal  Bo-^ 
dies  \  laying  up  Goods  for  many  Years  ^  v/here-? 
as  we  have  no  continuing  City  here  ^  that  'tis 
appointed  to  all  Men  once  to  die,  and  we  know 
not  how  foon  we  fhall  be  fummon'd  to  Judg^ 
ment,  to  render  an  Account  of  the  Deeds  done 
in  thofc  frail  Bodies."  Yet  what  has  been  Mat-* 
ter  of  Aftonill^ment   to  me,    is,  that  this  very 

N  2  •  Body, 


Body,  which  People  profefs  in  Words  to  make 
fo  little  Account  of,  when  they  rcfleft  on  the 
Shortnels  of  it's  Continuance  here  in  this  Life, 
engrolTcs  the  whole  Care :  ^^  What  we  (hail  eat, 
what  we  fhall  drink,  and  wherewith  fhall  we 
be  cloathed,"  appears  to  be  the  chief  Concern 
of  the  Generality  of  Mankind  ?  Not  that  I 
think  the  Body  ihould  be  excluded  from  a  ne- 
celfary  and  proper  Proportion  of  our  Care  and 
Diligence ;  as  it  would  be  abfurd  and  irrational 
to  fuppofe  our  Bodies  can  fubfift  without  iuit- 
able  Care  and  Provifion :-  On  the  contrary,  it  is 
every  Man's  indifpenfabie  Duty,  to  provide  a 
Subfiftence  for  himielf  and  his  Houfhold  ;  fuch 
who  do  not,  are  conlider'd  by  the  Apoftlc  worfe 
than  Infidels ;  having^  by  this  Neglect,  denied 
their  hihh  in  CHRIST i' ^ut  then  let  it  be  a 
rational,  moderate  and  Chriftian  Care  ;  let  the 
Things  appertaining  to  this  Life,  have  their 
juft  and  proper  Place  in  our  Affedions-  and  not 
rcbeiiiouily  and  unnaturally  ufurp  an  Authority 
Almighty  Wifdom  thought  fit  to  inveft  his  Crea- 
ture Man  v/ith,  at  the  Time  when  he  prefent- 
ed  him  with  the  Creation,  and  put  it  under 
his  Subjection,  fayin.^.  Have  thou  Dominion  over 
every  living  Things  &c.  and  litl;due  the  Earth, 
Here  was  all  fublunary  and  earthly  Objects  pla- 
ced under  our  Feet ;  that  the  Creatures  vr ere, 
by  the  Wifdom  and  Order  of  God,  placed  in 
Subordination  and  Subjection  to  us ;  to  be  our 
Servants,  not  our  Lords  (that  our  Pvcalbn 
llipuki  rule  them,  not  they  govern  our  Reafon) 
which  they  immediately  become,  when  we  make 
an  unlawful  and   improper    Ufe  of  them  ;  and 

which, 


which  we  certainly  do,  when  we  employ  them 
to  fulfil  the  linful  Lufts  and  Vanities  of  the 
Flefti.  And  further,  is  it  not  Matter  of  Won- 
der and  Amazement,  Compafiion  and  Lamenta- 
tion, to  obferve  fo  little  Provifion  made  for, 
or  Concern  employed  about  the  immortal  Soul, 
which  muft  abfolutely  and  certainly  have  an 
eternal  Exiftence,  either  in  Blifs  or  Mifery  ? 
And  tho'  many  who  pretend  to  Religion  and 
Virtue,  acknowledge  that  our  Felicity  confifts 
in  rightly  knowing,  truly  loving,  and  reve- 
rently ferving  the  Supreme  Being ;  And  that 
Obedience,  Submiffion  and  Keiignation  to  his 
divine  Will  and  holy  Commands,  is  the  higheft 
Point  of  Wifdom,  and  indifpenfable  Duty  of  all 
rational  Minds ,  yet  how  fmall  the  Proportion 
of  thofe  who  ad  agreeable  to  this  Confeffion, 
to  thofe,  by  far  the  greater  Number^  who  in-. 
confiderately  and  blindly  foliow  the  dark  Ima-^ 
ginations  of  their  own  Wills  and  Affections? 
This  Confideration  is  indeed  Subjcft  of  Mourn-^ 
ing  to  thofe  whofe  Eyes  and  TJnderftandings 
the  Almighty  has  mercifully  opened  by  theHand 
of  his  divine  Power,  and  allifted  by  the  Light 
of  his  Grace,  to  fee  their  own  Miftakes ;  and 
has  gracioufly  afforded  his  holy  Aid  and  In- 
ftrudion,  by  which  they  were  enabled  to  rec- 
tify them.  Thefe,  feeing  the  manifold  Dan-^ 
gers  all  who  are  in  a  State  of  Sin  and  Forgct- 
fulnefs  of  God  arc  obnoxious  to,  are  concerned 
to  difcover  and  point  out  the  dangerous  Rocks 
luch  mufl:  inevitably  fall  on,  if  they  continue 
to  purfue  the  perilous  Courfe  of  Sin  and  Folly; 
and   to  mark  out,    as  far  as  they  are  enabled, 

the 


the  Way  and  Means  by  which  they  may  efcape 
the  Pollution  of,  and  Punifhment  due  to  Sin ; 
and  obtain  Acceptance  with  the  Almighty, 
vijz.  "  Repentance  towards  God,  Faith  in  j£r 
sus  Christ,  and,  by  the  Affiftance  of  his 
holy  Spirit,  a  conftant  and  confiltent  Walking 
in  the  Paths  of  Virtue  and  Holinefs*/'  For 
we  are  not  fo  ignorant  as  not  to  know,  that 
his  Will  concerning  us,  is  our  Sanftification : 
And  that  we  may  not  be  led  aftray,  nor  be  de- 
ceived by  the  grand  Adverfary  of  our  SouFs 
Happinefs,  our  merciful  and  benign  Creator, 
knowing  our  Weaknefs  and  Inability  to  per- 
form any  good  Action,  or  to  refill:  the  ieaft 
Temptation,  by  any  Strength  or  Power  of  our 
pwn,  without  the  Inftrudicn,  Aid  and  Aflift- 
ance  of  his  Almighty  Arm,  has  provided  us  a 
Leader  and  Conductor,  who  is  mighty  to  fave, 
and  able  to  dehver  to  the  Uttermoft,  ail  who 
come  to  him  with  full  Faith  in  his  Power.  We 
muft,  as  the  blind  Man  did  (who  came  to 
ChPvIsT  to  have  his  Eyes  open'd)  believe  that 
he  is  able  to  do  the  fame  great  Work  for  us  in 
a  fpiritual  Senfc,  which  he  performed  for  him 
in  a  natural ;  and  alfo  fay,  with  the  Leper, 
Lord^  ij  thou  w'llt^  thou  can(l  7nake  me  dean  \ 
and  as  Christ's  Office  was  alfo  to  open  the 
Prifon  Doors,  and  to  let  the  Captives  go  free  ; 
AH  you  who  may  be  in  cruel  Bondage,  held  in 
Captivity  by  Sin  and  Satan,  as  it  were,  by 
Chains  of  grofs  Darknefs,  if  you  are  but  wil- 
ling to  be  releafed  from  this  Slavery,  apply  to 
Christ,  who  is  able  to  bind  the  ftrong  Man 
armed,  to  fpoil  his   Goods,    and    to  expel  him 

out 


L  103  J 
but  of  your  Hearts :  Are  you  willing  to  be 
free?  Christ  our  Lord  proclaims  a  Tear  of 
Jubilee^  wherein  he  is  ready  and  willing  to  fet 
you  free  on  eafy  Terms,  viz.  "  Love  and  O- 
bedience  to  his  Will,  whofe  Service  is  perfed 
Freedom ;  for  if  Christ  make  you  free,  then 
fhall  you  be  free  indeed ;  w^hen  the  Law  of 
the  Spirit  of  Life  in  Christ  Jesus  hath 
made  you  free  from  the  Law  of  Sin  and  Death, 
and  brought  you  into  the  glorious  Libetty  of 
the  Sons  of  God;  glorious  Priviledge  indeed  ! 
Behold  the  ftupendous  Love  of  the  Father,  and 
the  Dignity  he  beltows  upon  ''  thofe  that  are 
*^  led  by  his  Spirit,  that  they  Ihall  be  called 
"  the  Sons  of  God  I  and  if  Sons,  then  Heirsy 
"  Joint  Heirs  with  Christ,  Rom.  viii.  14.  1 7- 
of  the  Kingdom  he  hath  promifed  to  them  that 
love  and  obey  him.  And  permit  me  to  aifure 
you,  from  my  own  happy  Experience ;  (whicb  , 
I  would  always  mention  with  Humility  and 
Reverence,  never,  I  hope,  forgetting,  tha€ 
what  I  am,  I  am  by  the  Grace  of  God)  That 
^'  whofoever  looketh  into  this  perfed  L^w  of 
"  Liberty,  and  continueth  therein,  this  Maa 
"  fliall  be  bleffed  in  his  Deed,  Jfa.  1.  aj.  For 
the  Effed  of  Obedience  to  the  royal  Law  of 
God,  is  Quietnefs  and  AlTurance  forever  ;  which 
wall  afford  us  a  well-grounded  Hope  of  Ac- 
ceptance with  the  Almighty,  agreeable  to  the 
Apoftle  ;    *  Beloved,  if  our   Hearts   condcma/ 

*  us  not,  then  have  we  Confidence  towards 
God,  I  John'm.  21.  And  the  Reafon  he  affigns 
is    '  Becaufe   we    keep   his   Commandm.ents  ; 

*  and  this  is  his  Commandment,  Thatwelhould 

'  bcliere 


L     104     J 

*  believe  on  the  Name  or  Power  of  his  Son 
^  Christ  Jesus,  ver.  23."  And  you  know- 
that  he  was  maniifefted  to  take  away  our  SinSi 
But  if  any  one  ask,  How  fhall  I  apply  to 
Christ,  or  where  fnaii  1  go  to  meet  with  Him^ 
fince  fome  fay,  Lo,  here  is  Christ-  and  others, 
Lo,  he  is  there  ?  Hear  now  where  the  Apoftle 
Paul  direfts  all  fuch  Enquirers  \ '  Say  not  in  thine 

*  Heart,  who  fhall  afcend  into  Heaven  ?  that 
'^  is,  to  bring  Christ  down  from  above:  Or 
'  who  fliall  delcend  into  the  Deep?    that  is,  to 

*  bring  Christ  again  from  the  Dead   (for  the 

*  Rightcoufnefs,  which  is  of  Faith,  fpeaketh  on 
'^  this  wife)  The  Word  is   nigh  thee,  even  in 

*  thy  Mouth,  and  in  thine  Heart,  that  is  the 
"*  Word  of  Faith  which  we  preach,  Rom,  x.  6"^ 

*  7,  8/  And  this  is  the  Law  and  new  Cove- 
nant the  Prophet  Jeremiah  foretold  God  w^ould 
make  with  his  People,  which  in  thefe  latter 
Days,  or  Gofpel  Difpcnfation,  our  great  Legi- 
ilator  puts  into  the  Hearts  of  Mankind,  and 
writes  in  the  moft  fecret  Rcceffes  of  our  Con- 
feiences ;  inftrufting  us  more  immediately  in 
our  Duty,  and  faying  to  the  Unrighteous  and 
Difubedient,  ^  This  is  the  Way,  not  that  which 

*  thou  art  walking  in,  6f  Sin  and  Folly  ;  but 
^  this  is   the   Way,  the  Vf  ay  of  Rightcoufnefs, 

*  Holinefs,    and  Obedience   to   all  God's  Com- 

*  mands ;  for  the  Commandment  is  a  Lamp,  and 

*  the  Lav/  is  Light ;  and  the  Reproofs  of  In- 

*  ftructions  in  the  Way  to  Life^  Trov,  vi.  23/ 
In  this  Way  and  Light  the  Righteous  are  care- 
ful  to   w^alk;    '  the    Law   of  his  God   being 

*  in     his     Heart    (if    ftridly     adhered     to) 

*  none 


L  105  J 
^  none  of  his  Steps  fliall  flidc,  Tfalm  xxxvip 
3  I.  To  the  Truth  and  Extention  of  this  Light, 
or  Grace  of  Christ's  Holy  Spirit,  in  our 
Hearts,  '  this  more  fure  Word  of  Prophecy/ 
the  Apoftle  Taul  bears  ample  Teftimony,  as  I 
have  elfewhere  noted,  in  thefe  Words;  "  The 
Grace  of  God,  that  brings  Salvation,  hath  ap- 
peared to  all  Men,  teaching  us  that  denying 
Ungodlincfs,  and  th.e  World's  Lufts,  we  fliould 
live  foberly,  righteoufly,  and  godly,  in  this 
prefent  World,  Tttusiu  11,  12.  With  this  Tefti- 
mony of  the  Light  the  Liturgy  of  the  Church 
of  England  concurs.  ^God^  who  at  this  Tim9 
didft  teach  the  Hearts  of  thy  fahhfd  Teopk^  by 
fending  to  them  the  Light  of  thy  Holy  Sprtt ; 
grant  tis^  by  the  fame  Spirit^  to  have  a 
right  Judgment  in  all  Things ;  and  evermore  to 
rejoice  in  his  holy  Comfort.  And  in  the  Litany; 
\  May  it  flea fe  thee  to  endue  us  with  the  Grace 
of  the  Holy  Sprit :  Let  us  befeech  God  to  grant  us 
true  Repentance^  and  his  Holy  Sprite  that  thofe 
Things  may  fleafe  him  that  w&  do  at  prefent^  and 
that  the  reft  of  our  Lives  may  be  pire  and  holy. 
^^Forafmuchy  0  Gad^  as  without  thee  we  are  not 
able  to  fleafe  thee^  grant  that  thy  Holy  Sprit 
may^  in  all  Things^  rule  our  Hearts  \  and  becatfe 
of  the  Weaknefs  of  our  mortal  Nature^  we  can  do 
no  good  Thing  without  thee^  grant  us  the  Help  of 
thy  Gface^  that^  in  keeping  thy  Commandment s, 
we  may  pleafe  thee^  both  in  Wtll  and  in  Deed. 
Therefore  as  the  f  f  Dicourfes  and  Prayers  of 
O  others 

*  Co/.  Whit.  Sun. .  t  ^Hohti^i  **  C9I  ip  Sund,  Trin, 

ft  Archbiftjop  Ti(ioPlon\  Sermons. 


[     106     j 

Others  abound  with  Teftimonies  to  the  Neceffi- 
ty  of  Chriilians  being  led  and  guided,  and  in- 
fluenced by  the  Spirit  or  Grace  of  God ;  which 
we  fometimes  exprefs  by  the  Scripture  and  fig- 
nificant  Metaphor,  of  Light.  Why  fliould  this 
Ivoftrine,  or  thefe  Terms,  be  confidered  and  ri- 
diculed as  Abfurdities  in  our  Words  or  Wri- 
tings ;  fince  we  underftand  and  ufe  them  in  -the 
fame  Senfe  and  Acceptation,  and  pray  for  the 
Illumination  and  Aid  of  the  Holy  Spirit,  for 
the  lame  good  Purpofe,  vtz.  To  give  us  a  right 
Judgment  hi  all  'Jh'mgs,  And  we  know  that 
the  Son  of  God  is  come,  and  hath  given  us  an 
Underftanding.  IVe  know  that  he  is  come  by 
the  Gift  of  his  Holy  Sprit  fint  into  our  Hearts  i^ 
which /hews  its  all  that  we  do,^  or  ever  have  done 
-^"This  is  he  of  a  Truth j  whom  the  T rochets 
and  primitive  Chriftians  bore  Teflimony  to ;  By 
his  He  art 'Searching  Tower  ^  we  know  him ;  nor 
can  we  mijiake  him  for  another .-  And  as  he  thus 
hiows  the  Secrets  of  all  Hearts^  and  will  judge 
them  with  righteous  Judgment^  in  the  Day  God 
has  appointed  for  it^  the  only  JVay  for  us  to  be 
happy  here^  as  well  as  hereafter^  is  to  obey  the 
DiBates  of  this  7mft  holy  Gift  ^  and  refrain  from 
every  Thing  it  reproves  fur ;  and  we^  as  well 
ns  *  thole  in  the  Jpjlle's  Time.  Jhall  feel  the 
Te^e  of  God  to  fill  our  Hearts  and  Minds. 
TiJ/s  Holy  Gift  therefore  is  the  Tower  of  Godli^ 
nefs^  which  the  Apoftle  forefaw  fome  would  denyy 
tho'  thr-y  retailed  the  Form  of  it :  To  deny  there^ 
fore  this  hfluence^  is  to  deny  one  of  the  ejfential 
Ben  fits  of  CHRIST  s  Death  and  Mediation ; 
for  he  leading  Captivity  Captive y  that  is^  the 

Tower 


Tower  of  Hellj  Death  and  the  Granje^  ajcended 
Mp  on  htgh^    and  mediated  and    obtained  thefe 
divine  Gijts  for  Men ;  and  as  the  Grave  could 
not  hold  Capive  the  Body  of  this  holy  One^  fo 
neither  can  the  Heaven  of  Heavens  contain  or 
limit  his  fpiritual  Influence ;  by  which  his  Mini-^ 
flers  and  Servants  receive  Tower ^  Knowledge  and 
fVtfdom.     Men  may^  with  as  good  a  Grace^  go 
about  to  deity  the  Influence  of  the  Sun  by  its  Light 
and  Heat^    as    that  of  God  upon  Man.      But 
poor^  proud^    finite  Man^   becaufe  he  cannot  com-^ 
prehend  the  Mode  and  Manner  of  it^  would  as 
pf^efumptuoujly  as  injurioujly  {to  himfelj)  deny  it^ 
Whereas  he  can't  fo  much  as  underfland  or  com" 
prehend  the  Manner  of  the  natural  Sun's  emitting 
its  Rays  of  Light  and  Heat^   thd  he  daily  fees 
and  feels  the  Necejftty  and  Benefit   of   them  s 
How  much  more  flupenduou/Iy  fublime^  and  incom-^ 
prehenfible  is  the   Diffufion    oj  the  Holy  Spirit  I 
'tis  fuflicient  for  us  finite  Creatures y  to  feel  the 
Efecls  of  it^  as  we  do  of  the  Sun ^  without  com- 
l^rehending  the  Manner  of  its  Emanation,     As  the 
powerful  Operation  and  Motions  of  God's  Sprite 
quickening  the  Heart  towards  God^  are  compared 
to  the  blowing  of  the  JVtnd  \  for  as  it  is  by  the 
Wind^  Man  perceives  the  EffeH  of  it^  that  there 
is  fuch  a  Things  and  that  it  does  blow ;  yet  his 
Tower  cannot  refrain  it ;  neither  can  his  Reafon 
reach  to  know\    whence  it  rifes^  or  how  far  it 
comes y  or  how  far  it  reaches.     However ^  it  is  fit 
to  be  obfervedy  that  God  does  not  aB  by  a  coer-^ 
cive  or  compdfive  Tower ;  but   as   he  has  given 
Men  fpritual  Gifts ^  fo  he  has  given  them  fpiri- 
tual tactdties  to  ufe    them^    as  iveJl  as  natural 

O  %  Ones: 


'- ^T  .*  Btit  if  Men  ■uuill  not  hear^  the  Confcquence 
itMrally  follows^  as  in  any  other  Cafe^  God 
.  fna}n}ng  inruariably  the  fame  ^  and  wit  hut  the 
af  Sha(^o%v  of  turning,     I  fliall  now  produce 
.  nother  Tcflimony  to  the  Truth  of  the  Opera- 
tion of  God's  Spirit  in  Man,  which  the  Arch- 
bifoop  of  Camhray   gives  us   in  the    following 
Words ;    By  Scripure  'tis  certain  that  the  Spirit 
of  God  dwells  in  us ;  that  it  a5is  there ^    that  it 
frays  there  continually^  that  tt  groans  there ^   de- 
fires  there ;   that  it  asktth  for  us^  what  we  know 
not  how  to  ask  for  ourfelves ;   that  it  excites  us^ 
animates   us^    (feaks  to  us  in  Silence^  f^M^f^  ^^^ 
Truth  to  us,  and  unites  us  to  itfelf  that  we  be- 
come 07te  Spirit  with  God :  This  is  what  Scripture 
ieachcth  ;  this  is  what  the  DoElors  who  are  far* 
th:;Ji  off  oj  inward  Life^  cannot  but  acknowledge : 
And  yet  ^  notwithftaiiding  their  Principles  ^  we  al- 
ways fee  by  their  PraEUce^  that  thy  fuppofe  the 
outward  written  Law^  or^  at  mof}^  a  Light  drawn 
from  Scripture  and  Reafon^  to  be  what  enlightens 
MS  inwardly^  and  that  it  is  not  our  Reafon  aficr-^^ 
wards  which   a5is  of  itfelf  by  that  InlfruB ion, 
Thefe  Men  fit  not  ejtough  by  the  inward  Teacher^ 
the  Holy  Sprite  w4oo   does  all  in  us ;    he  is   the 
Soul  of  our  Souls '^  we  cannot  fra7ne  a  Thought^  or 
create  a  Defire^  but  through  hiyn,     Alas!    how 
great  is  our  Blindnefs  I  We' make  account  as  ij  we, 
^were  by  ourfelves  in  this  inward  Sanctuary  ;  but^ 
on  the  contrary^  God  is  there  more  nearly  than  we 
ourfelves  are,     Terhaps  you  will  fay  to  me^  What 
thfii^  are  we  all  infpired  ?    Tes^  without  Doubt ; 
but  not  as  the  Proph.-ts  and  Apo^flles  were.    With- 
mit  the  actual  Infptration  of  the  Sprit  of  Grace,^ 


we  can  neither  believe^  wtll^  nor  do  any  Good* 
We  are  therefore  always  infpred ;  but  we  (lifle 
this  Infpiration  continually,  God  ceafes  not  to 
jfpeak  ;  but  the  Noife  and  Hurry  of  Things  with- 
out^ and  our  Pajftons  within^  deafeft  us^  and  hin-^ 
der  us  from  hearing  Him.  We  mufi  fiknce  every 
Creature^  and  ourselves  too^  to  hear  in  a  frojound 
Stillnefs  of  Soul^  the  inexfrejjihle  Voice  of  Cbrifiy 
the  Bridegroom  of  our  Souls,  We  mufi  lifien  dili" 
gently^  for  'tis  a  very  ftill  and  foft  Voice ^  which 
is  not  to  be  heardj  but  by  [iich  as  hearken  to  no- 
thing  elfe.  O  how  feldom  is  the  Soul  /dent  enough 
to  let  God  ffeak  I  The  leajt  whifper  of  our  vain 
'Defires\  or  of  Self-kve^  attentive  on  Self  con-- 
founds  all  the  Words  of  the  Sprit  of  God.  We 
hear  plainly  what  he  (peaks ^  and  that  he  asks  for 
fomething  ^  but  we  don't  perceive  what  it  is ;  and 
very  often  we  are  contented  not  to  underflanA  it. 
The  leafi  Referve^  the  le aft  Regard  for  Self^  the 
leafi  Fear  of  under  ft  anding  too  plainly  y  that  God 
asks  for  more  than  we  care  to  give  Hm^  diflurbs 
this  mward  Voice.  Shall  we  wonder  then  that 
fo  many^  and  even  pious  Terfons^  but  full  of  a^ 
mufing  Thought Sy  vain  Defires^  worldly  Wtfdom^ 
and  Confidevxe  in  their  own  Virtues  ^  can't  hear 
it ;  but  take  this  inward  Voice  to  be  a  Chimera 
of  hanaticks  I  Alas^  what  do  they  mean  by  fuch 
fcornful  Language  ?:  To  what  Ttirpefe  would  the 
outward  ExpreJJions  of  Teachers  be^  and  even 
of  the  Scrtptures  themfelves^  if  it  were  not  for 
the  inward  Voice  of  the  Holy  Spirit ;  which  gives 
the  other  all  its  Efficacy.  The  outward  Words 
of  the  Golpel  itfelf^  without  this  livings  efficacious 
Word  wtthin^  would  be  but  an  empty  Sound.  'Tts 
'■'  '        '  the 


the  Letter  that  killeth^  but  the  Spirit  giveth  Lifef 
O  eternal  and  All-powerful  Word  of  the  Father! 
'tis  thou  "who  Jpeakeft  in  the  very  Bottom  of  our 
Souls.  The  Ppords  that  proceeded  out  of  the 
Mouth  of  our  Saviour^  when  upon  Earthy  had  not 
been  produ5live  of  fo  much  Virtue^  and  fo  great 
Fruits^  but  beqaufe  they  were  animated  by  this 
Word  of  Life^  which  is  the  Word  himfelj.  This 
made  Peter  fay^  Lord,  to  whom  fiiall  we  go  ? 
Thou  haft  the  Words  of  eternal  Life  !  Th^^re-^ 
fore  it  is  not  the  exterior  Law  or  Rule  of  the 
Gofpel^  which  God  lets  us  fee  by  the  Light  of  Re  a- 
fon  and  Scripture ;  'tis  his  Spirit  that  Jpeaks^  that 
teaches^  that  operates  in^  and  animates  us ;  fo  'tis 
the  Spirit  that  worketh  in  us^  both  to  will  and  to 
do  what  is  good\  as  'tis  our  Soul  that  animates 
our  Body^  and  regulates  its  Motions :  'Tis  certain 
therefore  that  we  are  all  infpir'd  continually  ; 
that  we  live  not  the  Life  of  Grace^  but  in  Tro- 
portion  as  we  partake  of  this  inward  Inspiration. 
Thefe  Tofitions  and  Principles  being  laid^  it  mttfi 
be  acknowledged^  that  God  [peaks  contimiaUy  in 
us :  He  [peaks  in  harden' d and  impenitent  Sinners:^ 
but  they  being  fiunn'd^  as  it  were^  by  the  Noife  of 
the  World^  and  their  Paffions^  cannot  hear  his 
Voice '^  'tis  to  them  a  Tale  or  Fi&ion:  He  fpeaks 
in  penitent  Sinners^  they  feel  a  Remorfe  of  Con- 
fcience^  and  that  Remorfe  is  the  Voice  o[  Godj 
which  reproaches  them  inwardly  for  their  Sins  : 
When  the[e  Sinners  are  effeEiually  reached  and 
[mitten^  they  find  no  Difficulty  in  undsrfianding 
this  [ecret  Voice ;  for  'tis  that  which  fr/utes  them 
fo  fharply:^  'tis  in  them  the  Two-edged  Sword 
St.   Paul  [peaks  of^  which  divides  afunder  Soul 

and 


L    iiJ     J 

^fid  Spirit.  God  makes  himfelf  to  be  felt^ 
tajied^  and  obeyed:  They  hear  this  fofi  Voice y 
which  gently  [mites  them  in  the  very  Secret  of 
their  Hearty  and  the  Heart  is  tendered  and 
broken ;  and  that  is  true  Contrition :  God  fpeaks 
in  enlightened  and  learned  Terjons^  whofe  Lives 
are  to  Ap^earancey  exa5i  and  regular -^  but  com-' 
monly  theje  Perfons  being  jull  of  themfelves^ 
hearken  too  much  to  themselves y  to  hear  God ; 
they  reafon  upon  every  Thingy  and  do  all  by 
Rules  mid  Principles  of  human  Wisdom  and 
Trudence  ;  which  zvould  be  much  better  done  thro' 
Simplicity y  and  a  Docility  to  the  Teaching  oj  God's 
Spirit :  Such  as  thefe  appear  to  have  more  Good-^ 
nefs  than  others  ;  and  they  havey  in  a  good  De-^ 
gree  •  but  then  it  is  a  mixed  Goodnefs ;  thef 
are  great  and  big  in  themfelveSy  and  value 
themfelves  in  Troportion  to  their  Capacity  and 
Reafon  y  they  are  always  (way'd  by  thsir  own: 
Counfely  and  Jirong  in  their  own  Eyes  and  0^ 
pinion.  O  my  Gody  I  thank  thee  with  Jesus 
Christ,  that  thou  hi  deft  thefe  Secrets  from  the 
Wife  and  Trudent  in  their  own  EyeSy  but  re^ 
vealeji  them  with  Tleafure  to  weak  and  hum- 
ble Souls  I  'Tts  only  Children  thou  art  familiar 
with  y  Children  in  Malice y  and  every  other  Vice ; 
but  behave  ft  towards  others  in  their  own  Way  r 
They  will  have  Ksiowkdge^  and  other  fflendid 
Virtues ;  thou  giveft  them  fhining  Parts y  ajid 
make jt  them  a  fort  oj  Heroes  :^  but  this  is  not 
the  bejl  Tortion ;  there  is  fome  thing  more  hidden 
for  thy  dear  Children ;  they  leany  as  John  th& 
beloved  Difciple  didy  upon  thy  Bofom.  If  thefe 
Arguments,  drawn  ftoni'  a  fcnfible  Experience 

and 


and  Feeling   of  God's   Operation  in    the  Soul^ 
convince  not  the  Reader ;  if  he  be  not  one  of 
thofe  who  think  to  have    eternal  Life  by  the 
Scriptures,  yet  will  not  come  to  Christ,  that 
they  may  have  Life  3  he  would  do  well  to  ex-* 
amine  and    fee,  if  he  is  not  in  the  State  the 
Author  himfelf  once  was   in  )  feeking  for  God 
without,  and  never  think  to  find  him  within,. 
/  iried^  fays  he,  by  colle5img  in  my  Mind  all 
the  wonderful    Works  of  Nature^    to  frame  an 
Idea  of  thy  Grandeur  ^  1  fought  thee  among  thy 
Creatures^  and  did  not   think  of  finding  Thee  in 
my  own  H^art -^  where  thou  art  never  abjent. 
Confuier  thefe  Things^  my  Soul^  and  /hut  the  Door 
of  thy  fejifual  Defires^  that  thou  mayjt  hear  what 
Cod  the  Lord  Jpeaks  j    and  with   the  T rochet 
Samuel  fay^    Speak,    Lord,    for   thy   Servant 
heareth.     Let  not  Mofes,  nor  any  ef  the  Tro- 
fhets^  [peak ;  but  do  Thou  rather  fpeak^  0  Lord 
God  J  the  Inffirer  and  Enlightener  of  all  the  Pro^ 
fhets !  for  TJoou^  alone ^  without  thern^  canf  fer-^ 
fedlly  inflru^  m^e-^    but  they^  without  Thee^  can 
-profit  nothing:    They  found  forth  Words ^  but  can-- 
not  give  Sprit ;  they  ffeak  well^  but  if  Thou  he 
Jilent^  they  inflame  not  the  Heart ;  they  teach  the 
Letter^   but  TIoou  openejl  the  Senfe ;  they  bring 
forth   MyflerieSy  but  Thou  milockeft  the  Meaning 
of  them  ^  they  declare  Thy  Commandment s^    Thou 
helfeft  us  to  -fulfil  them ;   they  /hew  the  Way^ 
Tloou  giveji  Strength   to  walk  in  it ;   they  a5{ 
outwardly  upn  us^  but  Thou  enlightens  and'  in' 
jlruEls  th^  Heart '^  they  water ^  but  Thou  giveji 
the  Increafe\  they  (irike  the  Ear  with  Words^ 
Thou  giveft  Underftanding  to  the  Heart* 

'thus. 


Thus,  my  diear  Fellow-mortals,  I  would 
hops  by  this  Time  you  are  all  fenfible  that  you 
have  a  Portion  of  Grace  or  Light,  which  has 
manifetted  Sin  and  Folly  to  you  fometimes  irt 
the  Cool  of  the  Day,  when  you  have  been  a 
little  fequefter'd  from  your  Diverfions  ;  liften 
then,  I  befeech  you,  to  its  Voice ;  it  will  fpeak^ 
as  I  laid  before,  as  never  Man  did ;  it  will  tell 
you  all  you  have  done,  and  continue  to  reprove 
when  yoii  do  amifsl  This  is  the  Voice  of  that 
Prophet  which  Mojes  told  the  Children  of 
Jfraei  Would  be  raifed  up  amongft  them  ;  ^  A 

*  Prophet  ftiall   the  Lord   your  God    raife  up 

*  unto  you,  of  your  Brethren   like    unto   me, 

*  him  fhall  you  hear  in  all  Things.     And  whq- 

*  foever  will  not  hear  this  Prophet,  he  fliall  be 
'  cut  off  from  among  the  People,'  A5ls  iii.  22. 
Hearken,  I  befeech  you,  to  his  Voice;  receive 
him  in  his  fpiritual  Appearance  ;  kifs  the  Sori 
while  he  offers  his  Grace,  left  he  be  angry,  and 
cut  you  off  in  the  great  Sin  of  Unbelief,  in  his 
Power  to  cleanfe  you  from  all  Unrightcoufnefs. 
.,■  I  don't  purpofe  to  particularize  or  confider 
fingly  every  Sin  the  corrupt  Nature  of  Man  is 
liable  to;  yet  as  there  have  feveral  Iniquities 
occurred  to  me  which  I  have  noticed,  fo  I 
fliall,  as  it  now  prefents  to  rrly  TTnderftanding^ 
make  a  brief  Obfervation  on  that  black  and 
cruel  One,  of  Detravftion,  cfpeciaUy  as  I  have 
often  obferved  how  many  fall  into  this  Mifchief 
inconfiderately,  without  thinking  itof  fo  cruel 
and  evil  a  Nature  as  it  really  is^  this  noxiousi 
Weed  being  the  Produft  of  moft  Countries,  I 
can't  forbear  putting  you  in  Remembrance  how 

P  -tnan^^ 


mjltiy  able  Pens  have  been  employed,  ta  eradi- 
cate ii^  by  Reafons  and  Arguments,  fufficient 
abunda'  tly  to  convince  us  of  its  hurtful  Nature, 
and  give  us  a  juft  Abhorrence  of  it;  as  an  In- 
jury done  to  our  Neighbour  feldom  fails  to  re- 
coil upon  our  felves  at  one  Time  or  other ;  for 
he  that  diggcth  a  Pit  fhall  fall  into  it,  and  he 
that  rollcth  a  Stone,  it  fhall  return  upon  him. 
Awfid  as  I  have  noted,  this  Vice  has  been  expofed 
to  the  World  long  ago,  in  its  hideous  Forms 
and  cruel  Confequences,  I  don't  here  prefume 
to  think  myfelf  capable  of  painting  it  in  more 
gloomy  and  dlfagreeable  Shapes  than  others 
have  done.  What  I  would  remark  is.  That 
it  is  to  be  feared  m.any  don't  perufe  carefully 
the  Scriptures,  and  other  Books,  on  the  Sub- 
jed  of  Moral,  as  well  as  Chriftian  Virtues ;  or 
at  leaft  do  not  fufBciently  confider  them  ;  for 
did  we  but  rightly  and  juftly  refleft  on  this 
Precept  of  Ch^i  st's,  T/jou  /halt  love  thy  Neigh- 
hour  as  thjfelf^  One  w^ould  think  it  might  be 
fufficient  to  prevent  the  Mouth  of  Envy,  Ma- 
lice, Infam3/  and  Detradion,  from  ever  being 
open'd  ;  and  were  there  i)ut  Room  for  this  Re- 
flecrion  in  any  Interval  of  fuch  Converfation, 
iiow  wou'd  ^  it  filence  all  Uncharitablenefs ! 
Christ  mentions  our  Love  to  God  in  the  firfl: 
Place,  and  in  the  faperlative  Degree;  and  in 
the  next,  Love  (or  Charity)  to  otif  Neighbour^ 
as  the  t'-juo  (moil  material)  Commandments  (or 
Points)  on  ^nhich  depends  the  La^-^  and  the  Tro- 
fh?ts.  And  he  has  left  us  this  Injunftion, 
which  is  ftiled  the  golden  Rtde^  and  ought  to 
fee  an  inviolable  One,  "  Whatfoeyer  ye  would 

that 


that  Men  fiiould  do  unto  you,    do  you  jeven 
the  fame  to  them/'     And  on  another  Occaficn 
he  adds,  "  A  new  Commandment  I  give  unto 
you,  that  ye  love  one  another/'  And  the  Apoitle 
jP^/// recommends  to  the  Romans  the  accompliih- 
ing  this  Commandment  in  thefe  Words   ^^  Owe 
no  Man  any  Thing,  but  to  love  one  another; 
Love  worketh  no  111  to  his  Neighbour^  therefore 
Love  is  the  fulfilling  of  the  Law/'     And  after 
enumerating  the  Laws  of  the  fecond  Table,  he 
fubjoins,  "  If  there  be  any  other    Commund- 
ment,  it  is  briefly  comprehended  in  this.  Thou 
fhalt  love  thy   Neighbour    as    thy  fell/'     But 
if  ye  bite  and  devour  one  another,    take  heed 
that  ye  be  not  confumed  one  of  another/'  The 
Apoftle  James  tells  the  Believers,  if  they  ful- 
fill'd  the  royal  Law  according  to  the  Scripture, 
^^  Thou  llialt  love   thy  Neighbour  as  thyfclf, 
ye  do  well."     And    the  Apoille   Tatil^  giving 
the  Romans  and  Galatlans  a  Catalogue  of  the 
Fruits  or  Sins   of  the  Flefh,  among  others  he 
Tiientions    "  Backbitins;,    Envy,    Whifpering, 
Malice,    Emulation,  £^c/'  And  he  exhorts   the 
Ef he fians  to  '^\it2i\\2iY  "  all  Bitternefs,  Wrath, 
Clamour  and    Evil-fpeaking,    with  ail  Malice  \ 
and  be  ye  kind  to  one  another,  tender-hearted, 
forgiving  one   another,    as   God  for  Ci-iRiST's 
Sake  hath    forgiven  you/'     A^nd  the    Apoftle 
Peter^  dehorting  Chriftians  froni  the  Breach  of 
Charity,  fpeaks  after  this  Manner;  ^'  Where- 
fore laying  afide  all  Malice,  Guile,  Hypocrify, 
Envy,    and  all    Evil-fpeaking,  by  which  you 
will  become   as  new  born  Babes  (innocent  and 
pure)  fitted  to  recive  (or  delire)  the  fincere  Milk 

^   P    2  ■  of 


L  ^^^  J 
of  the  Word,  that  ye  may  grow  thereby.'* 
And  next  let  us  oblerve,  how  that  St.  Taul 
exalts  this  Love  to  God,  and  Charity  (or  Love) 
to  our  Neighbour,  above  all  other  Gifts  and 
Virtues :  ''  Tho'  I  fpeak  with  the  Tongue  of 
Men  or  Angels,  and  have  not  Charity,  I  am 
become  as  founding  Brafs,  or  a  tinkling  Cym- 
bal. Tho'  I  have  the  Gift  of  Prophecy,  and 
undevftand  all  Myfterles  and  Knowledge  j  tho' 
I  have  Faith,  fo  as  to  remove  Mountains,  and 
have  not  Charity,  I  am  nothing.  And  tho*  I 
beftow  all  my  Goods  to  feed  the  Poor,  and  tho' 
I  give  my  Body  to  be  burned  and  have  not 
Charity  (if  I  don't  give  and  fufFer  from  this 
Principal  of  Love  to  God  and  my  Neighbour) 
it  profiteth  me  nothing.  Charity  or  Love  fuf- 
fereih  long,  and  is  kind;  Charity  envieth  not 
(the  Happincfs  of  another)  Charity  vaunteth 
tiOt  itfeif,  is  not  puffed  up,  doth  not  behave 
itfelf  unfeemly,'  feeketh  not  her  own  (Honour 
or  Reputation)  is  not  eafily  provoked,  thinketh 
no  Evil,  rejoiceth  not  in  Iniquity,  but  re- 
joiceth  in  theTruth,  or  (when  any  ad:  agreea- 
ble to  the  Gofpel  of  Christ)  beareth  all  Things^ 
bclieveth  all  Things,  (all  the  Good  it  hears,  or 
can  h.ive  any  charitable  Grounds  to  think  of 
others)  hopeth  all  Things  (that  if  our  Neigh- 
^^our  is  ha  i  he  may  mend)  cndureth  all  Things 
(  'arieptly)  as  all  Things  work  together  for 
nod  to  them  that  love  God.  This  Charity 
cr  faiJeth  ,  but  v/hether  there  be  Prophecies 
V  [hdW  fail:  Whether  there  be  ^' ongucs  they 
•XV  1e ,  \vhether  there  be  Knowledge  it 
>'  vinfli    away.     And    now  abideth   Faith, 

Hone 


I     "7     J 

Hope  find  Charity,  but  the  greateft  of  thefe  i$ 
Charity/'  as  it  will  continue  when  Faith  fliall 
end  in  Vifion,  and  Hope  in  Enjoyment.  And 
now  permit  me  to  recommend  to  you  a  ferious 
Perulal  of  thefe,  as  well  as  other  Paffages  of 
the  Holy  Records,  which  were  written  for 
our  Learning  and  Inftruction :  And  amongft 
many  which*  I  might  mention,  who  has  v/rote 
againft  the  Sin  of  Detraction,  there  is  one  in 
the  Collection  called  The  Lady's  Library^  worth 
perufing,  as  the  Arguments  feem  founded  on, 
Chriftian  Principles  ^d  Doctrines,  and  the  Rea- 
foning  obvious  and  convincing.  But  fufFer  me, 
pow,  without  Offence,  to  mention  a  Thought 
I  have  often  had,  when  I  have  been  reflecting 
on  this  Fault  in  both  Sexes.  As  I  endeavour 
to  cheriih  a  rnore  charitable  Opinion  of  Man^ 
kind,  than  to  think  any  Perfon  can  delight  in 
Evil  fimply  as  Evil ;  and  I  would  fain  hope 
few  are  of  fo  cruel  a  Difpofition,  as  to  receive 
a  Pleafure  in  hearing  the  Errors  and  Mifcarriages 
pf  their  Neighbours  related.  And  if  any  be 
guilty  of  the  fame  Fault,  or  any  other,  oiir 
Brother  may  be  charged  \vith,  the  Company 
of  others  in  Evil,  will  by  no  Means  extenuate 
our  Crime,  ox  render  fuch  lefs  culpable  in  the 
Sight  of  God,  or  lefs  odious  to  good  Men:  But, 
on  the  contrary  (if  I  may  be  allow'd  the  Ex- 
preffion)  the  Confederacy  againft  Heaven  is 
the  more  ftrengthen'd  by  the  Number  of  it». 
Enemies;  yet  tho'  they  join  Hand  in  Hand, 
they  fhall  not  go  unpunifhed :  However^  I  have 
put  the  Condud  of  People  of  this  Charader  on 
a  more  charitable  and  favourable  Bottoni  5  for  I 

have 


have  confider'd,  that  thefe  fort  of  Converfar 
tions,  or  rather  Confpiracics^  againft  our  Neigh? 
bour's  Fame,  proceed  from  a  Dcjc€i  of  that 
iblid  Nourifhmcnt  the  Author  I  have  beiore 
cited  feems  to  recommend.  And  I  have  fome- 
times  thought,  that  it  is  our  Ignorance  of  other 
Matters,  and  better  Subjefts,  which  occafions 
our^  Neighbour's  Conduct  to  be  fo  frequeatly 
the  Topick  of  our  Converiations ;  but  I  wou'd 
not  be  here  underftood  to  call  in  queftion.  the 
Capacities  of  either  Sex,  and  wou'd  only  c'efire 
the  Liberty  of  giving  a  Caution  againft  the 
Mifapplication  of  your  Talent  or  Talents. 
This  appears  to  me  to  be  the  Fault,  People's 
employing  their  Faculties  fo  much,  not  only 
on  vain,  and  trifling  Subjects,  but  frequently 
on  pernicious  and  hurtful  Things,  fo  that  they 
have  no  Room  nor  Leifure  to  attend  to  more 
ufeful  and  important  Subjects*  and  as  I  have 
faid,  that  tho'  we  may  not  be  chargeable  with 
the  fame  Fault  our  Neighbour  may  be  guilty 
of,  yet  the  Apoftle  Taul  tells  us,  "  All  Man- 
|cind  have  fmned,  and  fallen  fhort  of  the  Fa- 
vour of  God ,''  and  therefore  all  who  have  not 
yet  fincerely  repented  and  amended  their  Ways, 
have  need  of  Repentance  and  Forgiveneis. 
But  if  any  commit  an  Evil,  how  are  Chriftians 
to  act  in  fuch  a  Circumftance?  Are  we  to  ex- 
pofe,  blacken  and  defame  cur  Brother,  or  to  re- 
joice in  his  Mifcarriage?  No  furely;  the  Golpel 
of  Christ  and  his  Minifters  teach  other  Things. 
"  Brethren,  if  any  be  overtaken  with  a 
Fault,  you  that  are  fplritual  (endeavour  to) 
xeflore  him,''  How?   ''  In  the  Spirit  of  Meek- 

nefsj 


nefs,  confiderlng,  leaft  thou  thyfelf  be  alio 
tempted/'  let  his  Miicarriage  excite  our  Corn- 
pa  (Tion  towards  him,  and  Caution  towards  our- 
felves  ^  and  bear  ye  one  another's  Burthen's, 
and  fo  fulfil  the  law  of  Chrilt,  ''  Thou  fhalt 
love  thy  Neighbour  as  thy  felt  •"  and  when- 
ever we  call  m  Queftion  our  Neighbour's  Con- 
duct, let  us  remember  we  are  firft  to  be  fpi- 
titual  ourfelves,  walking  in  all  God's  Com- 
mandments blamelefs  :  And  agreeable  to  the 
Dodrines  and  Principles  of  Chrift,  let  us  firft 
pall  the  Beam  out  of  our  own  Eye,  and  then 
Ihall  we  fee  clearly  to  take  the  Mote  from  our 
Brother's.  And  when  we  are  converted  then.^ 
fhall  we  be  fitted  to  ftrengthen  our  Brethren  : 
Thus  the  royal  Pfalmift  petitions  the  Almighty, 
^'  Create  in  me  a  clean  heart  O  God,  and  renew 
a  right  Spirit  within  me  :  Then  will  I  teach 
Tranfgreffors  thy  ways,  and  Sinners  fiiall  be 
converted  to  Thee." 

I  fhall  now  mention  another  particular  Evil, 
not  only  as  I  find  it  greatly  blam'd  by  others, 
but  as  it  has  often  been  Subjed  of  Concern  to 
me  when  I  have  obfery'd  this  unnatural  Con- 
diicl:,  which  relates  only  to  the  Female  Part  of 
the  World,  fo  juftly  chargeable  on  them  : 
But  which  I  would  charitably  hope  they  have 
not  yet  many  of  them  fcen,  or  at  leaft  refled- 
ed  on  the  great  Mifchief  it  produces,  both  to 
themfelves,  and  their  Offspring.  The  Fault  I 
mean,  is  Negl.ft  of  Duty,  and  natural  Obliga- 
tion to  our  helplefs  Infants,  whicli  is  fo  obvi- 
ous at  their  firft  Appearance  in  Life,  when  we  de-* 
hy  them'  that  N^urifiiment  Nature  has  provided 

for 


for  them,  arid  by  framing  fome  infignificant 
Excufe,  forfake  and  leave  them  to  others. 
This  inhumane  Treatment  of  our  tender  little 
Ones,  I  can't  help  thinking  has  its  Foundation 
in  Pride  Natural  AfFeftiqn  to  our  Offspring 
feems  blended  with  our  very  Conftitution  j  and 
it  appears  to  me  we  muft  ufe  uncommon  Vio- 
lence to  feparate  it  from  our  Make.  But  be-^ 
hold  the  Effefts  of  Pride  !  what  Mifchief  is 
there  that  it  is  hot  productive  bf !  Even  a  few 
Weeks  after  our  tender  Babe  beholds  the  Light^ 
left  it  ftiould.  occafion  us  fome  extraordinary 
Trouble  and  Care,  or  prevent  fome  little  Deli- 
fcacy  in  onr  Shape  or  Drefs,  or  detain  us  froni 
making  unedifying  and  impertinent  Vifits,  &c. 
we  confign  the  poor  Innocent  into  the  Hands 
of  a  Stranger,  to  be  fofter'd  by  Women,  often- 
times,* of  favage  Tempers,  and  vile  Affedions^ 
iivhich  fome  are  of  Opinion  the  Infant  imbibes 
with  its  Milk  ;  tho'  I  can't  conceive  this,  as  I 
^fjprehend  wc  are  not  Sinners  by  Conftitution, 
but  Corruption.  However,  it  is  mariifeft,  and 
often  happens,  that  the  Child  imbibes  an  un- 
wholefome  Conftitution  from  its  Nurfe  :  Andj 
'tis  the  Opinion  of  fome,  that  the  Death  of 
many  an  Infant  (in  other  Places  at  leaft)  may 
be  chargeable  on  their  Parents,  on  this  Score ; 
as  alfo  when  the  Nurfe  prove3  carelefs  and  neg- 
ligent in  her  Office  •  and  that  this  has  been 
frequently  the  Cafe,  few  will  deny  :  For  how 
can  we  reafonably  expect  that  a  Stranger  fliou'd 
take  that  due  and  tender  Care,  and  faithfully  dif- 
charge  fo  troublefome  an  Office,  which  a  Parent^ 
iiiippos'd  to  haye  a  natural  Engagement  for  her 

Infant, 


liifant,  declines  and  re fufes,  for  this  very  Rea- 
Ion  to  take  upon  her.  I,  who  am  a  Parent^ 
have  been  fiird  with  Aftonilhment  at  the  Pa- 
rent^ and  Compatlion  towards  the  Child,  v/hen 
I  have  beheld  the  delicate  Mother  fit  un- 
concerned and  unrelenting,  at  th^  Time  her 
little  Offspring  has  been  uttering  its  tender 
Compiaints^  and,  as  it  were,  petitioning  the 
obdurate  Parent  with,  its  little  eioclitence  of 
Tears  for  its  own  Support,  provided  by  Nature, 
without  her  Care  or  Trouble.  Dr.  H'l)hhy^'  in 
Ibme  Obfcrvations  on  Things  natural,  to  ex- 
plain and  illuftrate  his  Subject,  has  thefe  Words; 
'  'Tis  natural,  j%y J"  fc,  for  a  Woman  to  fuckle 
'  her  Infant, ~  bccaufe  Nature  has  furniilVd  her 
*  with  proper  and  faitable  Means  of  Nouriih- 
'  mentfor  that  ,Purpofe.'  But  had  that  Au- 
thor lived  till  this  Day,  he  had  poffibly  been 
told  Nature  had  chinged  her  Order,  f.nd  ge- 
nerally v/ith-hcld  and  deny'd  the  common  Means, 
It  has  often  been  Subject  of  Reflection  to  me, 
when  I  have  obfervcd  that  Women  pretend 
they  are  fo  univeriaily  difibled,  that  they  are 
incapable  of  taking  upon  them  this  tender  Of- 
fice, and  difcharging  the  natural  Obligation  of 
Suckling  their  Children.  The  general  Plea  is, 
want  of  Milk,  or  Tendernefs  of  Conilitution, 
which  renders  them  unfit  to  take  upon  them 
fo  troublefome  an  Office:  But  as  often  as  I  have. 
obferved,  examined,  and  traced  fuch  Pretences 
and  Excufes  for  this  Cruelty,  I  have  found 
("except  in  fome  few  Infiances)  they  abfolutely 
center  in  Pride  and  Self-love.  But  I  only  pro- 
pofe  by  this   fliort   remark,  to   remind   fome,; 


liild  inform  others,  that  this  unnatural  Condu£i 
has  been  juftly  concjemn'd  by  Arch-biihop  Ttl-^ 
lotfon^  to  whofe  Difcourfes,  on  the  Education 
of  Children,  I  would  refer  you.  However, 
he  (as  well  as  others)  does  not  propofe  ImpofG- 
bilities  to  any ;  on  the  contrary,  he  goes  far  in 
admitting  real  and  reafonable  Pleas  and  Excufes ; 
but  where  none  of  thefe  appear,  he  is  of  Opi- 
nion, 'tis  every  Woman's  indifpenlible  Obliga- 
tion to  nourifh  her  Infant  at  her  own  Breaft. 
His  Argun;ents  are  bro't  from  Nature,-  Scrip-' 
ture  and  Reafon ;  and* I  heartily  wifh  every 
Parent,  in  this  Circumftance,  and  of  this  Cha- 
racter, may  perufe  them  impartially  and  can- 
didly '^  and  that  they  may  have  the  good  Ef- 
fect of  rcftoring  that  natural  Affection  and 
Tendernefs,  in  the  Female  Part  of  the  World, 
•which  has  been  fo  long  loft.  And  before  I  con- 
clude this  Obfervation,  I  fhall  tranfcribe  a  Paf- 
fage  from  a  Pamphlet  lately  printed  in  London^ 
entitled,  Brit  am' s  Remembrancer  ^  wherein  the 
Author  (whom  I  have  heard  is  a  Nobleman) 
propofes  a  Method  for  improving  the  prefent 
unhappy  Situation  of  the  Nation  and  Kingdom 
Cf  GreaUBrttain  ;  and  fhews  that  the  Calami- 
ties they  arc  involved  in,  are  the  EfFeds  of  the 
Vices  and  Irreligion  which  prevail  among  the 
Inhabitants  ^  againft  whom  he  brings  a  gene- 
ral Charge  :  And  then  in  a  particular  Addreft 
to  the  Women,  he  takes  the  Liberty  of  telling 
them,  That  no  fmall  Share  of  the  national 
Guilt  is  chargeable  on  their  Account,  as,  fays 
he,  "  You  have  given  up  yourfelves  to  Plea-^ 
**  fures,  Theatrical  and  Mufical  Entertainments^ 

''  t^ 


to  the  negled  not  only  of  all  that  is  fpinV 
tiial  and  lacred,  but  alio  of  thofe  Domefticfc 
Cares  which  are  your  proper  Province.  The 
unavoidable  EfFefl:  of  a  conllant  Purl'uit  of 
thefe  publick  Divcrfions,  mufl:  be  intirely  to 
pervert  your  Minds  from  what  is  the  only 
natural  Sphere  of  Womankind ,  and  what 
they  were  originally  intenied  for^  by  the 
Ordination  of  Heaven  ;  Vv^ho  form'd  you  for 
the  plain  and  homely,  but  neceffary  and  enr 
dearing  Charafters,  of  a  Wife  and  a  Mother; 
and  that  all  the  various  Ornaments  of  Pride, 
which  fill  a  Woman's  fantaftick  Brain,  and 
disfigure  the  native  Beauties  of  her  Perfon  ; 
and  all  the  giddy  Hours  fhc  pafles  in  a 
Round  of  guilty  Follies,  falfely  called  Plear 
fure  and  Diverfion,  tend  to  make  her  more 
unfit  for  what  Nature  defign'd  her.  And 
whenever  you  aim  at  any  thing  elfe,  than  to 
be  dutiful  Daughters,  loving  Wives,  tender 
Mothers,  prudent  MiftrefTes  of  Families, 
faithful  Friends,  and  pious  Chriftians,  yoii 
aim  at  fomething  quite  out  of  Nature,  and 
bcfide  the  Intention  of  Hcayen  in  making 
you  rational  Creatures.  Will  Vauxhall  im- 
prove you  in  Oeconomy  and  Frugality  ? 
Or  Ranelagh's  in  the  domeftick  Arts  thaj: 
make  Families  happy?  Will  the  bombaftick 
Rant  of  the  Play-houfe  furnilh  you  with 
Maxims  of  Prudence  ?  Or  i.ts  obfcene  RibaV 
dry  ftore  your  Minds  with  the  Graces  of 
Modefty  and  Virtue  ?  How  long  muft  you 
die  away  to  the  foft  Strains  of  Mufick,  or 
ftudy     theatrical    Excellencies     of     Stage- 


L    1^4   3 

^^  heroes,  before  you  \vill  be  the  fitter  Com- 
"  panions  for  Men  of  Senfe  ?  How  long  rnuft 
''  YOU  pradice  curling  the  Hair,  fluttering  your 
"  Fans,  and  overloading  your  Perfons  with 
*'  fa-fc  Ornamenrs,  before  your  Converfation 
"  will  be  ever  new,  and  ever  entertaining  to  a 
''  Husb^id  of  Knowledge  and  Worth."  This; 
aad  mlRi  more  to  the  fame  Effect,  iliys  thjit 
"oble  Autiior,  to  whom  I  refer  you ;  and 
^'lail  only  add  what  he  propoies  in  general  as 
the  bed  Expedient  to  improve  the  prefen^- 
Junclure  of  Affairs,  v:^u  '"•  That  every  tadi-j 
^'  vidual  endeavour  to  refor.m    One/' 

I  have  fometimes  had  a  Concern  on  my  Mind 
to  recommend  to  your  Confideration,.  the  JuH 
tice  and  Duty  you  owe  to  your  Chddren  in 
another  Refpecl  befidc  that  I  have  mentioned, 
"V/JZ.  The  Obligation  every .  I  arent  is  under  to. 
manifefc  an  efpecial  Regard  for  the  future  Hap- 
piaefs  of  the  Souls  of  their  Ghfidre'n,  by  a  re- 
iigious'Care  in  their  hducation  :  But  I  have  been 
difcouraged  from^  pffering  m.y  Sentiments  on 
t^is  SubjeQ-,  when  I  ccnnder  the  little  Care 
a'fid  Regard  too  many '  Parents  have  for  their 
own  Souls,  whofe  future  We.' -being  appears. to 
be  much  difregarded  by  many,  tho'  profeffing 
Chriftianity. 

"I.  don't  purpofe  to  lay  much  on  this  Subjeci^ 
•^'ct  think*proper  to  offer  a  few  things  to  your 

Jofiraeration,    vv^hich  tho'  they  may  perhaps. j 
appear  trifhng  to  fome  at  firft  Sight,  yet  I  havc^ 
ibmetimes  thought  them  of  greater  Confequence,, 
than  I  apprehend  many  others  do.     That  Errors^ 

.1    the  firfi:  Principles   of  Education  (is  well  as< 


in  other  C-iks)  are  dangerous  and  pernicious,  is 
a  received    Mil^im  ;    for  if    v/e  let  out  ^vith 
wrong  Means  to  obtain  a  defirecl  End  ;  we  have 
not  only  loft  our  Time,  but' with  great  Difiicul- 
ty  and  Laboufmuft  unlearn  our  lirft  Rules  and 
Leffbns.     Upon  reflefting  on  the  Appearances 
of  Anger  and    P.efentnient,    which  we  find  fo 
earlv  and  fo  often  glow  in  the  little  tender 
Brealts  of  Infants, 'and    the  early ^ropenfities 
we  obfervc  in  them  to  Pride,  and  a  Fond nefs  for 
Triilcs-    it  has  appeared  to 'me,  they   maybe 
often  attributed  to  the  ill  E^rample  of  Parents, 
fSc\  and  Errors  in  their  Management  from,  their 
Infiincy,  as  young  Children  we  know  common- 
ly imitate    and   ad  from  the  Example  of  their 
Parents,  or   thofe  concerned  in  the  Care  and  E- 
ducation  of  them.     To  fay  little  of  the  fuper- 
flaous    Ornaments   of  Lace,    Lace-w^ork,    and 
Ribbands,  which  the  Infant  is  adorn'd  with,  as 
foon   as   it  comes  into  the  World,    as   well  to. 
pleafc   and    gratify  the  Mother's   and    Nurfe's 
Vanity,  as    that  it  may  be  admir'd  by  the  for- 
mal and  ceremonious  Vifitors;  as  foon  as  the  In- 
fant is  capable  of  the  lealt  Notice,  it  is  inmie- 
diately  prefcnted  with  a  Number  of  fooli'fliToy?, 
which,  tho'  fome,  fuitably  chofen,  may  be  pro- 
per to  give  them  an   Idea  of  natural  Thing-, 
yet  I  have  thought  there  are  many  Trifles  pre- 
fcnted and  recomm.ended  to  them  as  Things  of 
Value  and  Worth,  which  lead  them  afterv/ards 
to  entertain  a   Fondnefs  for  Vanities  and  Toys, 
that  are  more    expenfive  and  hurtful.     By  th;s 
Time,  funiQ  little  Dawning  of  Reafon  begins  to 
"appear  in  the  Child,  Care  is  taken  to  inculcate 

the 


the  Principles  of  Anger  and  Malice,  Refentmen| 
and  Revenge  J  as  the  Child  is  inftrufted  to  re? 
ceive  every  little  Contradiction^  as  an  Injur)^  or 
Afifront,  which  he  is  to  revenge,  by  £^/ing 
the  Nurfe  the  Blow  to  execute  on  the  Ot- 
fendcr.  Next  conies  in  Conrfe,  to  amufe  the 
Child,  a  String  of  idle  abfurd  Sennets  and  Bal- 
lads, which,  as  foon  as  its  lifping  Tongue  is  able 
to  form  Words,  it  is  taught  to  repeat.  The 
next  Inftruftion  is,  in  a  Catalogue  of  vain^  aniu- 
iing  Stories,  a  Relation  of  Fairy  Talcs,  Hifto- 
xies  of  Giants,  Tom  Thumbs,  and  luch  like 
Stuff,  arc  the  young  and  tender  Brains  and  Ca- 
pacities of  Infants  llor'd  with  ]  as  proper  Rudi-r 
mcnts  to  fit  them  for,  and  introduce  more  in- 
genious Lies  and  Romances.  The  next  Thing 
Children  arc  early  inftrucied  in^  is  Rule  and  Au^ 
thority,  by  teaching,  and  allowing  them  a  Supe- 
jicrity  over  Servants.  A  Servant  tho'  never  fp 
judicious  and  capable  of  knowing  what  is  fit 
and  convenient  for  a  Child,  is  neverthelefs  re^ 
ilrained  by  many  Parents  froni  keeping  Children 
in  Subjection  and  Order,  or  crofEng  and  difap- 
pointing  their  Will  in  any  Circumftance  •  this 
manifcftly  teaches  the  Child  a  Leflbn  of  Self- 
will,  which  many  never  unlearn  all  their  Lives 
after.  The  next  Cruelty  we  are  guilty  of  to 
i>ur  Children,  is  Flattery  (at  the  fame  Time  by 
Example  or  Precept  teaching  them  many  little 
^nd  mean  Artifices  and  equivocal  Turns,  un- 
worthy a  rational  and  generous,  to  fay  nothing 
^f  a  Chriftian  Mind)  this  is  commonly  praftifed 
both  by  Parents  and  Servants,  by  whom  Chil*- 
^ren  are  inftruded,  when  adorn'd  with  all  the 

Pamp 


L  *^7  J 
Pomp  and  Vanity  within  the  Parent's  Reach, 
to  fet  an  high  Value  and  Eftimation  on  them- 
feives,  on  the  Score  of  their  fine  Clothes,  &c. 
or  the  Perfections  of  their  Bodies,  and  at  the 
fame  time  they  arc  taught  to  dcfpife  others,  by 
perfwading  them  they  arc  both  finer  and  hand- 
fomcf  than  fome  others.  And  now  to  linifh  and 
complcat  a  modern  Education,  it  requires  the  fol- 
lowing A  ccomplifhments,  viz.  To  be  expert  in 
Drefs  and  Dancing,  Ombre  or  Gaming  in  general, 
to  be  able  to  make  judicious  Remarks  on  Opera 
Airs,  and  ftage  Plays,  and  to  repeat  much  of 
the  Ribaldry  and  Prophanity  they  learn  from 
thence,  and  reading  Romances  and  other  perni- 
cious Books-  Add  to  all  this  the  Art  of  Vi- 
fiting,  where  after  thofe  prefent  arc  much  flat-^ 
tcr'd  and  complimented  3  the  Abfent,  on  the 
contrary,  are  as  ungeneroufly  dealt  with,  and 
feverely  handled-  But  with  refped  to  the  re- 
ligious Education  of  Children,  we  do  not  find 
many  Parents  employ  much  of  their  Time  iri 
giving  Children  an  Idea  of  the  Supreme  Being, 
fuitable  to  theirUnderftanding;  and  as  far  as  their 
little  Capacities  will  admit,  inftrucl:  and  incul- 
cate the  Principles  of  moral  and  Chriftian  Du- 
ties :  On  the  contrary,  the  Generality  of  Pa- 
rents, feem  to  think  they  have  fufficiently  dif- 
Charged  their  religious  Duty,  if  they  are  care- 
ful their  Children  are  taught  to  repeat  the  Du- 
ties the  Catehifm  contains ;  and  in  the  fame 
Manner  fay  over  a  Set  of  Words,  entitled,  Tray- 
ers  for  Children  ;  which  they  neither  do  nor  can 
Underliand,  at  the  Age  they  are  taught  them; 
and  which  \  can't  but  confider  as  great  Impiety 

and' 


I  "^  J 

and  Irreverence  in  both  Parents  and  Schpol- 
xniftrelTcs,  when  they  teach  Chiiclren  to  Ipeak. 
Words,  they  do  not  underftand,  to  an  Infinite 
Being  ;  of  which  tlicy,  at  the  Time  they  arc 
taught  them,-  can  have  no,  competent  Know- 
ledge, fo  as  to  enable  them  to  addrefs  Him  at 
allj  much  lefs  in  the  Terms  commonly  put  into 
their  Mouths.  The  Time  I  am  eonfm*d  to, 
would  fail  to  enumerate  every  Inilance  the  Ge- 
nerality of  Parents  are  culpable  in,  with  Rc- 
fpett  to  Injuries  they  inadvertently  aild  incon- 
liderately  do  their  Children,  in  their  Infancy, 
i£c.  but  I  can't  without  a  feeming  Abfurdity, 
put  them  in  Mind  of  the  Juftice  they  owe  their 
Children,  when,  with  Concern,  I  obferve  fo 
many  fail  in  the  Juftice  they  owe  themfelves^ 
by  the  apparent  Neglect  of  their  own  Souls.  I 
dcfire  them  to  permit  me  to  recommend  to  each 
of  their  ferious  Confiderations,  the  ineftirnable 
Worth  and  Value  of  your  own  immortal  Souls, 
as  well  as  thofe  of  your  Children :  lor  what  is 
a  Man  frojk^d^  if  he  gam  the  whole  World ^  ar^d 
lofe  his  own  Soul?  Gr  what  fiall  he  gtv9  in  Er-- 
chmige  jsr  his  Soul?  No  Man  can  give  to  God  a 
Random  for  it^  feeing  the  Redempion  is  fo  pre^ 
ctous^  that  it  ceafeth  forever^  (Pfal.  xlix.  7.) 
when  once  it  is  loft.  'Twould  be  an,  inexprelli- 
ble  Happincfs,  v/ere  every  one  fcnfibie  of  thi$ 
Truth  5  there  v/ould  be  then  Hope  that  they 
would  enter  upon  the  great  and  neceffary  Work 
our  Lord  recommends  ;  that  is,  '  Firft  that  our 
own  Tree  be  made  good,  and  then  the  Fruit, 
it  will  necefTarily  prpduce,  will  be  good  alio :' 
And  wh^n  we  find  a  Necellity  of  doing  Juftice 

t» 


L    *^9    J 
to  ourfelves,  in  the  great  Duty  and  Care  of  our 
'^ouls,  we  Ihail,  I  am  certain,  feel  a  very  ftrong 
and  fenfible  Concern  for  the  real  ^Happinefs  of 
our  Offspring.     Whether  the  Education  I  have 
been   above  dcfcribing,  is  agreeable  to  Chrifti- 
anity,  I  leave  all  Parents,  in  their  ferious  Mo- 
ments, to  confider;    and  proceed  with  a  Re- 
mark on  the  Time  called   Chrijlmafs ;    which 
being  fo  lately  obferved  here,  occafibned  me  to 
purfue  a  Reflciion    I   have  heretofore  had  at 
fuch  Scafons.     I  ftiall  lirft  mention  an  Obfer- 
vation  of  Alexander  Cruden's^  a  Clergyman   (if 
I  miftake  not)  After  he  has  given  us  a  Catalogue 
of  the  Feftivals  obferved  by  the  Jeivs^  he  adds; 
In  the  Chnfttan   Churchy    we  have  no  Feftivals 
that  ap2^ar  to  have  been  infthuted  by  ChuisT 
or  his  Apftles  :  Neverthekfs  Chriftiaiis  have  al^ 
ways  celebrated  the  Memory  oj  Christ's  Refiir^, 
reiiion^  and  kept  this  Feajt  on  every  Firft-day  of 
the  Week  ;  which  was  called  the  Lord's-Day^   fo 
early  as  in  St,  John's  T/me :  I  was   {fays  John) 
in  the  Spirit  on  the  Lords  day.     However,  I  in- 
tend   not  here    to  enquire  how,  or  when,  this, 
or  any  other  Feaft,  came  to  be  introduced  among 
ProfefTors  of  Chriftianity  ;    but  only  briefly  to 
fay,    Thofe    who   obferve   Days   and   Times, 
fliould,  as  -they   profefs,  obferve  them   to  the 
Lord.     You  have   a  pretty  large  Account  (m 
Luke)  how  the  Birth  of  the  holy  Child  Jesus, 
was  ufhered  in.     There  were  (fays  he)  Shepherds 
abiding  in   the   Fields   ^Judea,    near  Uhto  the 
Town  ^Bethlehem;    watching  their  Flocks  by 
Night.     And  to  the  Angel  oj  God  came  upon  them^^ 
and  the  Glory  of  the  Lord  JJoonc  round  them  j  a7td 

R:  they 


L    130    J 

th3y  "were  [Gre  afra'td :  And  the  Angel  [aid  mtt(P 
th'^m^  Fe^ir  not^  lor  heboid  I  bring  you  glad  Tidings 
oj  great  Jcy  uhlchjhall  be  to  all  Tccfle :  lor  un- 
to  jou  tins  Day  is  bvrn^  inthe  City  of  David,  a 
Saviour^  "which  is  called  QuKisr  the  Lord.    And 
fuddenly  there  was  with  the  Angel  a  Multitude  of 
h^.avenly   H&(is^  fraifmg  God^  and  faying^  Glory 
to  God  in  the  Bghc(l  I    on  Earth  'Peace ^  Good- 
will  to  Men  I    Then  [aid  the  Sh.fherds^  Let  its 
now    go     to     Bethleherii,    and   jee    the   Thing, 
which  is  noiv  come  to  pafs^  and  which  the  Lord 
haih  rnaae  known  unto  us ;  and  when  they  had 
jetn  the  ChiUl^  they  made  known  the  Saying  a- 
broad ^   and  they  that  heard^    wondered  \at  the 
Things   that   were  told  them   by  the  Shepherds  ; 
who  ra timed  glorifying  and  fratfing  God^  for  all 
the  Things  they   had  heard  and  [een^  as  it  was 
told  them  by  the  Angel :  And  wh^n  eight   hays 
were  accmnpUfhed'  for  the  circun>cifing  the  Chi  Id ^ 
they  caUed  his  Name  J^sus   [a  Saviour]  which 
was  fa  named  of  the  Angel  before  he  was  con- 
ceivfid'  in  the  Ifomb ;  for   this  Reafon,  becaufe  he 
fcrdl  five  his  Teople  from  their  Sins.     Here  are 
Glac-ric'ings  of  great   Joy    to  all  People^  ex- 
preiVd  with  the  greateft  Solemnity  ;  For  bJoold 
finidenly  ^^  great  Multittide  oj  heavenly  Hofls  af^ 
par\d  with  the  /Inge I ^  fraifing  God  fdt  his  Good- 
will   to   Men  ;    by    intrcduciaj   the  Means  of 
Peace  on    Earth,  as   God  i.^,  in  CbiiiST  recon-^ 
eiling   the  World  unto  Himfelf^  and  blorting 
©n.t   vhe  hand-writing  that  was  againlt   them, 
ficUmg  it  to  the  Crofs  ;  and  putting  Mankind  in- 
tx)  2l  Capacity  of  Salvation.     And    next  good 
Qid  Sirneony  wlio  it  appears,  had  been  vv'aiting. 

far. 


for  tht:Confolatwn  of  Ifrael,  celebrated  theBirtli 
cpf  Christ  on  this  wife,  Lord  now  ktteji  I'hou 
ihy  Sdr%>ant  depart  in  Teace^  jor  mine  Eyes 
have  fern  thy  'Salvation^  which  Thou  haft  ^re- 
fared  before  the  tace  of  all  Teofle :  A  Light  to 
mltghtm  the  Gentiles ;  and  to  be  the  Glory  of 
thy  Tcofle  Ifrael !  Then  Anna  the  Prophetels, 
coming  into  the  Temple,  gave  Thinks  likewise 
unto  the  Lord.,  and  (fake  of  Chiiist  to  all  them 
that  looked  for  Redemption  in  Ifrael.  ^  •  And  next 
we  may  obferve  how  the  wife  Gentiles  behaved 
on  this  Occafion,  when  they  came  from  the 
Eaft  to  Jerufalem,  twelve  Days  after  the  Birth 
.of  our  Lord :  Thefe  Men  tho'  they  were  Hea-- 
thens^  and  conf  dered  Him  as  a  temporal  ^ving 
(as  well  as  a  fpiritual  Saviour)  yet  approach 
Him  with  no  loud  and  clamorous  Acclamations 
of  noify  and  frantic  Joy  ;  no  Drums,  Trumpets, 
nor  Fiddles ;  but  when  they  came  into  the  Hoafe 
and  fiw  him/proftrating  themfclves^  they  wor- 
ihipped  him. 

And  now  I  would  beg  Leave  to  ask  thePro- 
fefibrs  of  Chriftianity,  if  they,  on  theie  Qcca- 
fions,  aft  confidently  with  thcmfelves,  who  %^\\ 
us  their  Times  calf  d  Holy-days  are  '.nore  elpc- 
cially  fet  apart  for  pious  Purp ofes ;  ?je  they 
then  agreeable  to  this  Defign  employed  in  an 
Enquiry,  whether  you  have  any  rational  Ground 
to  hope  you  have  an  Intereft  in  the  Saviour, 
whofe  Birth  you  profefs  to  commemorate  ?  Do 
you  examine  whether  your  Pradice  keeps  Pace 
with  your  ProfelTion  ?  Do  you  live  a  Life  of 
Humility  and  Holinefs,  agreeable  to  the  Exam- 
ple our  holy  Pattern  recommends  to  our  Imita- 

R  %  tioni 


L  M^  J 
tion ;  who  was  holy,  harmlefs,  and  imdefilcd  fcr 
parate  from  Sin,  and  Sinners  ?  Or,  on  the  con- 
trary, are  not  thefe  Times  confider'd,  by  moft  • 
People,  no  otherwife  than  Seafons  of  Mirth 
and  Jollity  ?  And,  as  fuch,  are  they  not  chiefly 
fpent,  by  Profeflbrs  themfelves,  in  Feafting, 
and  Dancing,  Gaming,  Jefting  and  Wantonnefs ; 
not  confidering  the  Work  our  Lord  came  to 
accomplifli,  neither  do  they  regard  the  Hand  of 
Power  that  would  fave  them  !  And  among 
the  inferior  Clafs  of  People,  what  but  one  con- 
tinued Scene  of  Drunkennefs,  Riot,  Debaucher 
ry  and  Madnefs,  appears  to  every  common  Ob- 
ferver  ?  ^Twould  be  much  more  beneficial,  Tloat 
the  hliisbandin/^n  fiootdd  till  his  Grounds^  and  the 
Art'tfl  follow'' d  or  ^-jorkJd  at  his  Trade ^  than 
that  they  Jhottld  be  this  idlc^  or^  what  is  worfe^ 
doing  wickedly  on  thefe  GccaJionSy  when^  by  Rca" 
jon  oj  wicked  IVorks  they  criicijy  ajreJJj  the  Lord 
of  Uje  and  Glory^  and  ptt  him  to  opn  Shame! 
I  would  once  more  ask  both  Profeffors  and  Pro- 
phane,  whether  Men,  ^c,  in  thefe  Circumftan- 
ces,  can  poflibly  have  any  juft  Title  to  the  fa- 
cred  Name  of  Chriftianity,  while  they  afl:  in 
direcl  Oppofitlon  to  the  Nature  of  it  ?  And 
whether  this,  and  fuch  like  Converfations,  bc- 
com.es  the  Gofpel  of  our  Lord  and  Saviour  Je- 
sus Chkist?  Examine,  I  befeech  you,  thefe 
Things  ferioufly,  and  folidly  ;  and  I  dare  ven- 
ture to  fay,  you  will  find,  with  me  ("who  was 
.once  in  the  Obfcrvation  of  Time,  ^c)  that 
all  fuch  Rejoicing  is  Evil ;  And  that  the  ap- 
pointed Falis  and  Feafts,  in  the  Manner  you 
obferve  them,  are  an  Abomination  to  the  Lord, 
yea  his  Soul  loaths  them  \  I 


1  have  before  told  you,  that  it  was  not  my 
Intention  to  ex  'mine  and  confider  every  par- 
ticular Tranlgrefiiv>n  the  Controveriy  of  God 
is  againft,  yet  I  ihall  briefly  mention  the  Ca- 
talogue of  Sins  the  Apoflle  "Paul  gives  us^^ 
and  which  he  fays  are  the  Fruits  of  the  Fleili, 
and  while  People  continue  to  produce  .  fuch 
Fruit,  they  cannot  poffibly  have  an  Entrance 
adminifter'd  to  them  into  the  Kingdom  of 
God,  "  Now,  (lays  he)  the  Works  of  the 
''  Fleih  are  manifeft,  which  are  Thefe,  Adul- 
^'  tery.  Fornication,  Uncleannefs,  Lafcivioufr 
^',  nefs.  Idolatry,  Witchcraft,  Hatred,  Variance, 
"  Emulations,  Wrath,  Strife,  Seditions,  He- 
"  refies,  Envyings,  Murders,  Drunkennefs, 
*'  Revellings,  and  fuch  like/'  And  in  i  Cor. 
''  vi.  10.  he  adds,  ^'  Theft,  Covetoufnefs, 
"  Reviling,  Extortion,  ?56'.  ofv/hich  (fays  he) 
"  I  have  told  you  in  Time  paft,  that  they 
^'  which  do  fuch  Things,  fhall  not  inherit  the 
''  Kingdom  of  God/'  And  in  the  firft  of  Eo- 
7nans^  he  defcribcs  fuch  as  did  not  like  to 
retain  God  in  their  Knowledge,  by  thefe  Marks 
or  Charaders  "  That  they  were  fili'd  with  all 
^'  Unrighteoufnefs,  as  Fornication,  Wicked- 
"  nefs,  Covetoufnefs,  MaliciouAiefs,  Fuiiof 
"  Envy,  Murder,  Debate,  Deceit,  Malignity, 
^'  that  they  were  Whifperers,  Backbiters,  Ha- 
"  ters  of  God,  DefpitefJ,  proud  Boafters,  In- 
"  ventors  of  evil  Things,  Difobedient  to  Pa- 
"  rents,  without  Underftanding,  Covenant- 
*'  breakers,  without  natural  AfTcaion,  impla- 
^^  cable  and  unmerciful"  And  to  make  the 
Contrail  or  Oppolition   of  fuch  Thing  to  the 

Spirit 


L     ^:>o      J 

Spirit  of  Chriitianity  the  more  apparent  and 
obvious,  he  immediately  oppofes  the  Works 
or  Fruits,  which  the  Spirit  of  Christ  produ- 
ces in  his  People,  who  foliOW  its  Leadings 
,and  Directions :  '^  But  the  Fruit  of  the  Spirit, 
*^  is  Love,  Joy,  Peace,  Long-fujftering,  Gen- 
^'  tclnefs,  Goodnefs,  Faith,  Meeknefs,  Tem^ 
^^  perancc,  Gelations  v.  11,  And  the  Wifdom 
^'  which  is  from  above,  .Cor  from  God)  is  lirfi: 
^'  pure,  then  peaceable,  gentle,  eafy  to  be  en- 
^^  treated,  full  of  Mercy,  and  good  Fruits, 
^'  without  Partiality  and  without  Hypocrify, 
*'  James  iii.  1 7/'  After  the  Apoftle  had  been 
cnnumcrating  the  Sins  of  the  Gentiles,  K§c. 
whch  had  been  prevalent  among  them  before 
their  Converficn  to  the  Chriltian  Faith  ;  Such 
(fays  he)  in  time  f  aft  were  fome  of  you  ;  and  he 
tells  the  Ephefians  you  hath  Chrift  quickm'dy 
ivho  were  dead  in  TrefpaJJes  and  Sins ;  wherein^ 
in  Tims  paji  ye  walked^  according  to  the  Courfe 
(or  Cuftom's)  of  this  World^  according  to  the 
^ower  of  the  Trince  of  the  Air ;  the  Spirit  that 
*worketh  no^ju  in  {the  Hearts  of)  the  Children  of 
Difobedicnce^  among  whom  alfh  we  had  our  Con- 
verfaiion  in  the  Ltifis  of  onr  Flejh ;  fidfdling  the 
Do  fires  of  the  Flejh  ^  and  of  the  Mind:  But  God, 
"who  is  rich  in  Mercy ^  even  when  we  were  dead 
in  Siny  &c.  hath  quickened  as  together  in  Chrifl 
Jeftts^  and  made  us  Jit  together  in  heavenly 
Tlacesr 

And  now  it  feems  fit  we  fiiould  examine  how 
this  great  and  glorious  Work  was  brought  about 
0nd  effected,  vi:z,  by  a  P.efarreftion  from  the 
Death   of    Sin    to   a  Life   of   FJghteoufnefs  ; 

which 


ivlrich  this  fame  Apoftle  tells  us,  was  (and  is) 
done    by  the   wajhtng  of  Regeneration   and  re-, 
newing  (Power)  oj  the  Holy  (jhojl  (in  the  Heart) 
But  now  are  ye  wafbed^  but  ye  are  fanSvifiedj  kit 
ye  are  jujl{fied  in  the  Name,  of  the  Lord  Jesus, 
and  by  the  Sprit   of  our  God.     Hence  we  may 
obferve,    that   theie    Belieyevs,    who   were   in 
Time  paft  Sinne-s,  are  now,  by  the  fanftifying 
Power  of  Christ,  and  Obedience  to  the  Faith 
deliver'd,.    become  Saints ;    agreeable  to  what 
the    Apoftle    Paid    writes    to    the   Chriftian^ 
Churches,  Tour  Bodies  (fays  he)  are  the  Tem^les^ 
of  the- Holy  Ghojl^  which  is  in  you^   i  Cor.  vi.  ip. 
The  Ephefians   were   Fellow-citizens    with  ths 
Saints^  and  Hou/hold  of  God,     The  Converfati- 
on  of  the   Thilij^fians  was  in    Heaven*     The 
Collojjians  were   dclkver'd  from   the    Pow.r  of 
Darknejs^  and  tranfiated  into  the  Kingdom  oj  tho 
dear  Son  oj  God.     The  Hebrews  were  come  to^ 
the  City  of  the  living  God\  to  the  Heavenly  Jeru^ 
falem:  And  the  Apoftle  jP^^^r  tells  the  Churches, 
that  they  were   a  chosen  Generation^    a  royat 
Triefthood^    an  holy  Nation^    a  pcidiar  Teo^L\ 
I  Pet.  ii.  5?.     But  is  this  the  State  $f  Chrijlians  ifp 
our  Age  ?  .  Can  we  (ay  that  ws-  are  come  to  th& 
heavenly  Jerufalem,  where  the  great  God  is  wor-^ 
pipped  in  Sprit  and  in  Truth  ?  Or  are  we  St^n-^ 
gers  to  thofe  Things y  that  they  exprienced\  and 
yet  prfuade  ourfelves^  that  we  are  the  People  of 
Gody  and  good  Chrijlians.     The  primitive  Churches 
had  the  honourable  Title  of  Saints^  we  can  give  our^ 
felves  no  better  Name  than  mtferable  Sinners.  And 
what  is  the  Reafon^  that  we  are  [o  much  outdona 
by  the  Churches  aj.oremntioned  j  we^  can't  conclude-^. 
"'  "^ '  '  tihci^ 


that  the  Kingdom  of  Christ,  that  then  appeared 
in  'Tower ^  dtd^  as  the  Sun  in  the  Firmament  fome-^ 
times  doth^  /loe^w  itfelf  in  a  Mornings  and  be  no 
more  [een  all  the  Day^  jor  the  Kingdom  ofChriJl 
is  an  everlafting  Kingdom^  and  his  nevj  Covenant 
an  everlafting  Covemnt.  Neither  can  we  conclude^ 
thM  God  hath  withdrawn  Himjelf  from  the  ChiU 
dren  of  Mem^for  he  7iever  for  fakes  iis^  nnlefs  wefor^ 
fake  him  \  as  the  Clouds  hinder^  that  we  cannot 
at  all  TipesoftheDay  fee  theBrightnefs  of  the  Sun-^ 
fo  Iniquity  hinders^  that  we  do  not  remain  fenfible 
of  the  "Prefeuce  of  God.  Jhe  Apoflle  forefaw^  that 
there  would  be  a  falling  away  from  the  Grace  in 
which  maiyofthep'imitiveChrijiianswdre  eftablijh^ 
ed\  and  it  Joon  after  his  Deceaje  came  to  fafs.  But 
we  fay  J  that  the  dark  Night  of  A^oflacy  is  over^ 
and  we  live  in  Goff el-days  again  \  if  fo^  where 
are  the  Fruits  ?  We  may.^  1  confefs^  hear  Goipl- 
Words  ;  but  where  is  the  Goffel  'rower ^  by  which 
Believers  come  to  be  Sons  of  God-^  to  bear  his 
Image  in  Righteonfnejs  ?  Why  are  not  we^  call'd 
Chrtfians^  grown  to  the  Stature  of  them  that  were 
the  Children  of  Heathens  ?  The  Rcafon  to  me  is 
this^  we  have  not  built  u^on  the  fame  Foundation : 
Thofe  built  on  the  fure  Rock^  and  living  Founda^ 
tion^  on  CHRIST-^  as  he^  in  all  Ages^  was^  and 
ftill  is  J  in  fpiritual  Appearance^  the  Light  of  the 
Worlds  and  the  Life  of  Right eoufnefs  ^  and  taking 
his  Eternal  Sprit  in  themfelves  for  their  Guide^ 
turn'd  from  whatfoever  they  were  reproved  for^ 
Thus  their  fmful  Defires  came  to  be  mortified/^  and 
fuch  as  were  carnal  came  to  be  fpriiual  \  and 
this  made  them  a  peculiar  Teofle,  Did  we  walk 
in  their  Footjiep^  we  might  rife  to  their  Attain- 

mentSy 


ments ;  but  if  we  build  on  Words ^  and  oittwani 
'Services^  without  Sprit  and  Lije^  we  can  mvc;r. 
rife.  J  or  as  Paul  fafd  in  another  Caje^  If  I 
fpeak  with  the  Tongue  of  Men  and  Angels, 
and  have  not  Charity,  I  am  become  as  founding 
Brafs,  ®L.  So  1  fay  in  this  Cafe^  ij  we  hear  M.ji 
and  Angels  ;  if  we  could  live  contmually  under 
the  Sound  oj  good  (fords ^  if  we  have  no  Regard 
to  that  inward  Light ^  which  difcovers  Evil^  and 
gives  Power  to  turn  from  it^  we  can  never  mor- 
tify Sin^  ckanfe  our  Souls^  and  become  an  holy 
'People.  The  Hork  of  Santtification  is  inward  m 
the  Hearty  and  to  be  efe£led  by  inward  Means  : 
Nothing  but  inward  Light  can  expel  inward  Dark- 
ftefs :  Since  Men  fondly  ferfuade  themfelves^  that 
tho"  they  fbw  Tares'^  they  Jhall  reap  Wheat ; 
tho'  th^y  go  down  into  the  Grave  Sinners^  thy 
Jhall  rife  Saints ;  and  attain  in  another  World 
what  pimitive  Chriflians  attained  in  this :  Their 
Converfiition  hath  not  been  in  Heaven -^  but  in 
Earth :  Thy  hsve  walked  in  Darknefs^  and  not 
in  th^  Lii'ht  :  the  God  of  this  ii'orld  hath  been 
frved^  and  not  the  God  of  Heavt^n-.  And  not-, 
withftandin^  this  is  the  unhappy  and  deplora- 
ble Circumftance  of  many  of  the  Profeffbrs  of 
this  Age ;  yet  from  the  Mouths  of  fuch,  how 
frequently  do  we  hear  Exclamations  and  Com- 
plaiiits,  againft  the  daily  Growth  of  hifLlity 
and  Dvijm  !  never  fo  much  as  imagining  that 
they  are  any  way  accefTary  cr  iniirurnental  to 
this  Mifchief ;  yet  one  great  Caufe  thereofs  I 
t  ike  to  be,  the  irregular  and  unholy  Lives  of 
Profeflbrs.  And  till  fuch  can  be  pcriwAded^ 
that  a  eonfixlcLt  Pradice  with  the  Religion  they 

S  profcfsj 


jirofefs,  is  abfolutely  requifitc,  to  rccommcncf 
the  Chriftian  Religion  ;  and  till  they  produca 
the  moft  convincing  and  prevailing  Argument,.. 
Exam^k^  how  can  they  hope  or  exped  to  be 
credited  by  this  Infidel  Pvace,  which  fo  much 
abounds  -,  as  every  one  m aft  be  fenfibie  of  the 
Difficulty  of  enforcing  a  Precept  (tho*  never 
fo  laudable  in  itfelf)  in  Words,  which  in  our 
Lives  and Pracl:iccs.  wenotorioully  deny?  There- 
fore the  only  Expedient  that  1  know  of,  to  ftop 
the  Mouths  of  Unbelievers,  v/ill  be.  To  Jhow 
fonh  your  good  Convrrfation  in  CHRIST  JiidUS^ 
coiipLd  w/tJj  the  Fear  oj  God\  to  Let  your  Light 
\g  finne  before  Men^  that  thy.feehg  your  good 
Uorks^  may  glorijy  God^  and  be  excited  to  follow 
your  good  Example.. 

And  now  dear   People^  having,  in  a  broken 
Manner,,  declared  to  you  thefe  Things   which 
lay  as   a  Weight   on   my  Mind,  there  remains' 
little  but  to  prcpofe  to.' you,  to  try  the  Foun- 
dation of  your  Faith  and  Ho  e :     Truth  never 
loies  by  Examination,  but   fnines  with  greater; 
Light  and  ^Splendor  :   Therefore,  agreeable   tch 
the  Apoftle's    Advice,    '^  Examine  youifelves,. 
whether  you   be  of  the  Ctrue)  Faith;    know 
you     not    your    felves,     how    that     Chuist 
Jtsus  is  in   you,  except  you  be  Reprobates?'" 
^'  That  is,  (lays  Grotwus)  Chrifrians  in  Name, 
and  not    in  Deeds."     Do    not  trific,  I  befeech 
you, .  in  a  Matter    of  fuch   Importance,  as  the 
future  Well-being  of  your  imm.ortal  Souls  I  To' 
be  iiiiftaken  in  this  Point,  will  be  of  fatal  Con- 
itquence;    Errors  of  this  Sort  being  only  to  be 
rectify 'd  wTiile  we  remain  in  this  Life  j  for  wc 

arc 


L  HP  J  ^ 
.MC  pofitively  told,  TIjat  thre  h  no  Wifdom^  nor 
Kmrivledge^  Merk^  nor  Device^  in  the  Grave^ 
whither  we  are  all  hajiening.  And  our  Lord 
tells  usj  He  wrought  while  it  was  J)ay,  and 
excites  us  {o  to  do,  by  laying,  l''he  Night 
cometh  wherein  no  Man  can  Work  Let  us  there- 
fore enquire  whether  our  Faith  is  fuch  an  One 
£S  operates  by  Love:  If  ye  love  me^  keep  my 
JOommatd;}:eniS^  fays  our  bleffed  Lord.  Let  us 
remember  what  Obftacles  this  true  Faith  re- 
moved for  the  primitive  Chriftians,  what  Dif- 
ficulties it  enabled  them  to  furmount.  Hcb,  xi. 
"  Without  this  Faith  (in  the  Power  of  Chki ST) 
it  is  impoffible  to  pleafe  God/'  "  I  will  (fays 
the  Apoitle  James)  fliew  thee  my  Faith  by  my 
Works  ^  for  as  the  Body,  vvithout  the  Spirit,  is 
dead,  fo  Faith,  without  Works,  is  dead  alfo. 
Ye  are  my  Friends  (fays  Christ)  if  ye  do 
whatloever  I  command/' 

What  will  it  avail  us,  tho'  his  outward  Gofpei 
be  taught  in  our  Land,  if  we  do  not  obey  his 
Law  written  in  our  Hearts,  and  conform  to  its 
Rule  and  Government.  And  tho'  Christ  our 
Lord  is  the  Fountain  to  cleanfe  us  from  the 
Polhition  of  Sin  ;  yet  if  we  refufe  to  be  puri- 
fied b}''  his  fpiritual  Baptifm  ;  "  If  be  Vv'aili  us 
not,  we  can  have  no  Part  in  Him,"  nor  his  Me- 
rits. '  And  indeed  my  Friends,  I  have  taken 
fome  Pains,  by  divine  Affiilance,  to  examine 
and  enquire  how  I  might  have  a  well-grounded 
Hope  to  obtain  Salvation,  or,  in  other  Words, 
eternal  Life  and  Happinefs.  And  in  all  my  En- 
quiries and  Refearchcs,  I  have  not  been  able  to 
difcover  any  other*  Way  than  this,  which  the 

S  a  Al* 


L      *  ^^  '    J 

Almighty  ccntinues  to  direft  Mankind  In  at  this 
Day,  as  well  as  heretofore,  ^-'  The  Way  of  Ho- 
lineis  thro'  Ckr.st  /'  he  being  the  Author  of 
eternal  Salvation  to  all  Believers.  "  Be  ye  ho- 
ly, as  I  the  Lord  your  God  am  holy ,''  and 
^'  without  Holincfs,  no  Man  fhall  l,ee  the 
Xord  :"  And  I  find  I  can  be  made  fo  no  other 
"Way,  but  thro'  ''  Sanctification  of  the  Spirit, 
unto  the  Obedience  of  Faith,  and  Sprinkling 
of  the  Blcod  of  Jesus  Christ/'  For  every 
cne  vv^ho  has,  or  can  reafcnably  have  any  Foun- 
dation of  Hope  to  be  faved  by  Christ's  Life, 
Sufferings,  Refurreclion,  Afcenfion,  and  Medi- 
ation, muft,  by  his  Grace  affifling,  purify 
himlelf,  as  he  is  pure;  as  no  unclean  Thing  can 
pofHbly  enter  his  holy  Kingdom.  And  it  is  by^ 
his  Grace  we  are  faved,  thro'  Faith,  operating  ' 
by  Love  ,  "  not  of  ourfeives,  it  is  the  Gift  of 
God  !"  Thus,  as  I  became  obedient  to  the 
Teaching  of  this  Grace  rcecived,  I  came  to  witr 
nefs  Mercy  and  Peace  multiplied  to.  me ;  for 
which,  in  great  Reverence  and  Humihty,  I  de- 
fire  always  to  blefs  God,  the  Father  of  our 
Lord  Jesus,  for  His  unfpeakable  Gift !  and 
for  his  abundant  Mercy  wherewith  he  hath  vi- 
{itQd  my  Soul  in  his  Day-fpring  from  his  high 
and  holy  Prcfence :  and  afforded  me  a  good 
Founviation  to  hope  for  his  Salvation;  and  1  de- 
fire  to  give  all  the  Glory  to  God,  and  to  f^y, 
*'  Not  unto  us,  O  Lord,  not  unto  us,  but  to 
thy  great  Name  and  Power,  be  the  Glory  !"  Be 
ye  holy^  is  a  Precept  which  contains  no  Myftery  ; 
here  is  no  hjugma  to  unriddle  ;  no  Need  of 
Ccmmentatcrs  j    no    P.oom  ibr  Scepiajm^    nor 

Con« 


Controverfy ;  but  a  plain  and  poutiv^  Command, 
lb  legible,  that  he  that  runs  may  read ;  the 
V/ay faring  Man,  tho'  a  Fool  (^vith  reiped  to 
the  V/ilcicrTi  of  the  Woild)  cannot  err  here. 
Therefore  luffer  me  to  counfd  you,  to  break  off 
the  Sin  that  you  find  eafily  bcfet  you,  by 
Righteciifnefs  •  and  your  Iniquities  by  Amend- 
iricnr  of  Life  •  that  fu  your  Tranquility  may  be 
lengthened,  and  attend  you  beyond  the  Grave. 
And  to  you,  as  I  have  faid  before,  who  may 
not  charge  yourfclves  with  grofs  Immoralities, 
yet  who  prefer  a  Portion  in  this  Life,  to  the 
durable  Riches  and  Righteoufnefs  in  another; 
who  fay  unto  Gold,  "  Thou  art  my  Hope,  and 
make  fine  Gold  your  Confidence ;  who  hav^ 
forl^.ken  God,  the  Fountain  of  living  Waters, 
and  hewn  to  yourfclves,  Cifterns,  broken  Cifr? 
terns,  that  will  hold  no  Water;  ,  who  have 
changed  the  Glory  of  the  incorruptible  Beingj^ 
and  given  it  to  your- corruptible  Things:  Re- 
member, God  will  not  give  his  Glory  to  Idols, 
nor  his  Praife  to  your  graven  Images :  Therefore 
keep  yourfclves  from  Idols,  and  love  not  the 
World  nor  the  Things  of  this  World  ^  for  if  any 
Man  love  the  World  (inordinately)  the  I  ove  of 
the  Facber  is  not  in  him."  And  to  you  who  are 
Lovers  of  Pleafure,  more  than  Lovers  of  Go:l  ; 
w^ho  delight  and  place  your  Felicity  in-Gran.'eur^ 
Pomp  and'Noife,  confider,  I  befeech  you,  that  all 
this  v/iil  afford  you  no  Com.fcrt  ncr  Satisfaftion 
in  a  dying  Moment^  but,  on  the  contrary.  Re*. 
morfe  and  Sorrow :  They  will  c.ich  one  aban- 
don you  in  ypur  greateft  Extremities;  and  yoa 
will  then  fee   how.  you  have  been  dclnoed  and 

mifcakcn^ 


.L       ^^*       J 

tnifiakcn,  when  the  undeniable  Meffenger  of 
Death  lays  his  Arreft  upon  you,  and  that  inir 
•portant  Hour  affiires  you,  that  a  few  Moments 
will  -decide  your  Judgment,  and  caft  you  either 
-for  eternal  Blifs  or  Milery  !  Of  what  Efccem 
th-n  will  be  all  your  Pleafures,  and  all  your 
Toy$?  The  greateft  and  moft  exalted  of  all 
human  Glory,  "  even  Crowns  themfelves  will 
then  be  Toys."  This  then  will  be  qur  Re- 
joicing,  ^^  The  Teftimony  of  a  good  Confcience, 
that  in  Simplicity  and  godly  Sincerity,  not  by 
fleihly  Wifdom,  but  by  the  Grace  of  God,  we 
have  had  our  Gonverfation  in  this  World,  a  Cor. 
i.  12/'  And  when  we  look  back,  and  make 
our  Appeal  to  God,  as  good  King  Hez,ekiah  did 
on  his  Death-bed  •  "  Remember  now,  O  Lord,  I 
*^  befeech  thee,  how  I  have  walked  before  thee 
^'  in  Truth,  and  with  a  perfed  Heart,  and  have 
*'  done  that  which  is  good  in  thy  Sight/'  Ohap^ 
pv  State!  O  glorious  Condition  !  May  God  of  his 
mfinite  Mercy  fo  incline  your  Hearts  to  keep 
his  ComxHiandments,  that  when  the  Time  of 
your  Diffolution  approaches,  you  may  all  die  the 
Death  of  the  Righteous,  and  that  your  latter 
End  may  be  like  his!  On  the  conti;ary5  how 
will  the  Wicked  look  back  with  Horror  and 
Affright  on  a  Life  fpent  in  open  Defiance  and 
Violation  of  God's  L^ws,  or  a  total  Ncgled  of 
and  Indifference  for  ticm  ?  What  will  appear 
in  fuch  a  melancholy  Seafon  to  fuch  as  thefe, 
a  certam  fearful  looking  for  of  Judgment, 
nnd  f  cry  'ndignation,  which  will  devour  the 
Adverfaries  of  the  Lord^  whofe  Wrath  wil^ 
then  be  revealed  in  a  more  extraordinary  Man* 

ncr 


2^eT  againft  all  Unrighteoufnefs  and  Ungodlincf^ 
of  Men.  This  will  be  a  Day  of  Trial  (i;/^. 
the  Day  of  Death)  which  will  come  on  ail  the 
Inhabitants  of  the  Earth  ;  wherein  the  Faces  of 
the  Unrighteous  will  gathei  Paienefs;  A  Day 
of  Trouble  and  Diftrefs !  A  Day  of  Darknefs 
and  Gloominefs !  A  Day  of  Awakening  and 
Alarm !  wherein  neither  Silver  nor  Gold  Ihall 
t)c  able  to  deliver!  Confider  this  in  time,  all 
you  that  forget  God,  left  he  laugh  at  your  Ca-^' 
kirmtks^  and  mock  when  your  Fear  cornet h^  But 
fome  may  object,  this  is  not  always  the  unhap- 
py Cafe  and  Situation  of  Sinners,  who  defer  the 
Work  of  Repentance  to  a  fick  or  dying  Bed  ^ 
God  is  very  merciful,  and  is  he  not  always' 
willing  and  ready  to  accept  returning,  repent- 
ing Sinners,  tho'  at  the  eleventh  or  lall  Hour? 
I  fliall  reply  in  the  Words  of  an  Author  known 
to  fome  of  you  at  leaft  ♦  '  Death  puts  an  End 
^'  to  our  Day  of  Grace,;  and  determines  our  fi-' 
^  nal  State ;  then  all  Men  muft  confefs  of  what 
'  mighty  Confequence  it  is  to  die  well  ^  we  can 
^  die  but  once,  and  if  we  mifcarry  that  once, 
'  we  are  undone  forever  V  And  w^hat  confider- 
ing  Man  would  make  fuch  dangerous  Experi- 
ments as  Sinners  do  every  Day,  when  their  Souls 
are  the  Price  of  the  Experiment  ?  Who  would 
try  how  long  Death  will  delay  its  coming !  how 
long  he  may  Sin  on,  without  thinking  of  Death 
and  Judgment?  Whether  Death  will  give  him 
timely  Notice  to  repent?  Or  whether  God  will 
give  him  Grace  to  repent?  And  if  he  doe^, 
who  wou'd  venture  the  Hazard  of  a  Death- 
Bc&  Repentance  ?  Whether  after  a.  long  Life  of 

Sir^ 


L  144  J 
Sin  arid  WiaVednefs,  a  few  diftraftedj  confufed 
and  almoft  defpairing  Sighs  and  Groans  will 
carry  him  to  Heaven,  and  commute  for  what 
ought  to  have  been  the  Work  and  Bafinefs  of 
our  whole  Lives,  v'ls^.  a  Preparation  for  Death:  If 
fuch  could  after  they  havedifcover'd  theirMiftake 
and  Folly  return  and  live  over  their  Lives  again^ 
the  Hazard  were  not  fo  great-  but  this  is  an 
Experiment  not  to  be  twice  made.  If  they  Sin 
on  till  they  harden  themfelves  in  Sin,  and  are 
fo:faken  of  the  Grace  of  God  ;  if  Death  come 
long  before  they  expefted,  and  cut  them  off  by- 
Surprize,  and  without  Warning  ;  if  their  dying 
and  defpairing  Agonies  and  Horrors,  fiiould 
fiot  prove  a  godly  Sorrow,  nor  that  Repentance 
to  Salvation  not  ro  be  repented  of,  they  are  loit 
to  Eternity !  And  what  Man  in  his  Senfes 
wcu'd  expofe  his  Soul  to  fuch  a  Hazard  as  this  ? 
Who  wou'd  not  take  Care  to  make  his  Calling 
and  Eledion  fure,  before  Death  comes,  and  in 
a  Matter  of  fuch  great  Concernment  (wherein 
one  Mifcarriage  is  irreparable)  to  prevent  Dan- 
ger ;^t  a  Diftance.  Some  Men  talk  of  Death, 
as  if  it  were  a  Thine;  that  could  be  dene  in  two 
or  three  DaySj  and  that  the  proper  Time  ot 
doing  it  was  a  little  before  they  die.  But  I 
know  of  no  ctheT  Preparation  for  Death,  but 
living  w^ell,  which  is  the  only  fure  Evidence 
fbr  Heaven.  Men  ,  may  cheat  themfelves  with 
tain  Hopes  and  Imaginations  w^hen  they  come 
to  die^  but  Viorlung  will  be  a  folid  Foundation 
fbr  Peace,  but  2X<^  univerfal  Righteoufnefs. 

Therefore  I  entreat  you,  the  Inhabitants  of 
tfeis  Place,  to  difabufe  yourfelyes  j    don't   fell 

youf 


your  Birthright  on  fuch  difadvantageons  Terms^ 
nor  barter  eternal  Felicity  for  momentary  Plea- 
fure  j  give  not  Sleep  to  your  Eyes,  nor  Slum- 
ber to  your  Eye-lids,  till  you  are  become  lit 
Temples  for  the  mighty  God  oijatobto  dwell 
in  !  Bring  Preients  to  God  (who  ought  to  be 
fear'd)  even  the  Prefents  of  humble  and  peni- 
tent Hearts;  the  Lord  calls  for  your  Hearts, 
not  for  your  Lip-Service ;  My  Son^  give  me  thy 
Heart ;  Lift  up  your  Heads ^  0  ye  dates ;  even 
lift  lif  the  everlajltng  Doors  of  your  Hearts^  and 
the  King  of  Gloyy,  will  come  tn^  and  dwell  with 
you^  and  you  with  Hi7fi. 

And  now  fuffer  me  to  remind  you,  that  you 
ho  longer  defpife  the  Riches  of  God's  Goodnefs 
and  Mercy,  fihce  his  Long-fufFering  and  For- 
bearance is  defign'd  to  lead  to  Repentance.  By 
the  Mercies  of  God  I  beleech  you,  that  you 
prefent  yourfclves  a  living  Sacrifice,  holy,  ac- 
ceptable to  (rod,  which  is  but  your  reafonable 
Service.  And  be  not  conformable  to  this  evil 
World,  but  be  tranfformM,  that  ye  may  prove 
what  is  the  good  and  acceptable  and  perfect 
Will  of  God  concerning  you  \  which  is  no  lefs 
than  your  Sanftification.  And  now  I  think  fit 
to  oblerve  to  you,  that  while  almoft  ail  Eu- 
rope^ and  even  the  Dominions  of  the  King  to 
whom  you  are  Subjed,  are  unhappily  engaged 
and  involved  in  the  miferable  and  deplorable 
Confequences  of  a  cruel  and  bloody  War,  you 
have  enjoyed  unlnolelled  Tranquility,  your 
Rights  at  home  have  not  yet  been  invaded  by 
your  Enemies^  indeed  your  Properties  at  Sea 
have  fometimes  been  wrelied  from  you  by  un- 

T  reafon- 


teafonable  Men ;  but  what  is  that  Evil  cornpai- 
red  with  the  Calamities  and  Diftrefles  Thoulands 
in  Great-Britain  and  eiie where  have  iclt  and 
fuftered ,  Fire,  Sword,  Rapine  and  Plunder^ 
deflblate  Widows,  and  diirreilcd  and  faiherlefs 
Children,  have  been  the  dilmal  Effects  of  thefe 
iinhaDpy  Difputes  and  Differences  between  the 
Powers  oi  Lurop.  '  And  cannot  we  yetdilcover 
^  a  Providence  in  ail  this  Deflruction^  which  is 

*  fuffered  to  prevail  among  Men  Are  we  not  yet 

*  convinced  that  there  is  a  God  of  Juftice  that 
'^  rules  in  the  Kingdoms  of  the  Earthy  and  that 
^  he  is  aboat  to  taice  Vengeance  on  the  Na- 
^  tions  and  Famines  that  call  not  upon  his  Name 
'  in  Truth  and  Righteouinefs/  What  greater 
Inducement  can  I  propofe  to  you  to  turn  and 
love  God,  than  his  manifold  Mercies  ?  Do  not 
you  think  they  call  for  your  Gratitude?  He 
ahures  you  by  his  Favours  j  he  gives  you  Corn, 
Wine,  and  Oil*  he  gives  vou  Vine- yards  and 
Olive-yards,  or  at  leafl:  the  Means  of  procuring 
them  ;  he  draws  with  tlie  Cords  and  Bands  of 
his  Love  ;  he  would  take  you  by  the  Hand, 
and  wouki  heal  you  ;  he  would  take  the  Yoke 
of  hard  Servitude  fi'om  off  your  Necks ;  and, 
if  you  are  but  willing  to  part  with  your  Idols, 
he  is  ready  to  take  the  very  Names  of  them 
out  of  your  Mouths,  and  t(j  betroth  you  to  him- 
icif  in  Righteoufnefsy  Loving-kindnefs  and 
Mercy.  Tho'  the  whole  Head  be  (ick,  and  the 
whole  Heart  fs'ut;  tho'  your  Soul's  Enemy 
nrry  have  wounded  and  left  you  half  dead  ;  yet 
there  is  Balm  in  Gtleadi^  there. is  a  Phyfician 
there,  who  offers  you  his  Aid,  and  is   willing 

to 


to  recover  you  from  your  mor^l  and  fpiritual  DiC- 
orders.  And  tho'  you  may  be  never  lb  great 
Prodigals,  if  you  have  not  finned  out  the  Day 
of  his  Grace,  Refolve  upon  returning,  and  the 
heavenly  Father  is  ready,  on  your  unfeigned 
Repentance,  to  receive  you  into  the  Arms  of 
his  Mercy,  and  to  put  on  you  the  bed  Robe 
you  ever  wore,  even  that  of  his  own  Righte- 
oufnefs.  Thus  having  briefly  obferved,  how 
greatly  we  are  indebted  to  the  Almighty,  for 
his  manifold  Mercies ;  I  would  wiih  you  to  ex- 
amine what  Returns  of  Love  and  Gratitude  you 
have  made  ;  fgr  remember  tho'  God  bears  long, 
yet  he  will  not  alv/ays  bear  ;  but  expects  that 
we  fliould  not  only  praife  Him  with  our  Lips, 
but  with  oar  Lives  aifo :  Turn  then,  I  be- 
feech  you,  to  God,  while  he  vifits  you  in  Mer- 
cy ,  for  unto  his  Power  Ihail  every  Tongue 
confcfs,  and  every  Knee  bow,  either  in  Mercy 
or  in  Judgment. 

I  have  fometimes  thought  it  would  be  of 
fingular  Advantage  to  Profeffors  of  Chriftianity 
of  ail  Denominations,  fcrioufly  to  examine  and 
enquire  of  your  own  Hearts,  what  our  Religion 
has  done  for  us  *  or  what  Benefits  have  accrued 
to  us  from  it  ?  Whether  the  Grace  we  have  re^ 
ceived  has  aflifted  us  to  'refift  the  Temptations 
of  our  Soul's  Adverfary  ;  and  whether  we  are 
nearer  Salvation  than  when  we  iirft  believed  ? 
For  a  being  invefted  with  a  Power  to  do  aThing, 
will  no  longer  be  of  L^fe  to  us  than  as  we  ap-* 
ply  it-  The  Grace  and  good  Spirit,  tho*  it  in- 
ilrud  us  to  deny  all  Ungodlinefs,  is  of  no  fur- 
ther Benefit  to  us,  but  as  we  obey  its  Teach-' 

T  z  ingsj. 


ings,  and  follow  ifs  I  eadings ;  therefore  I  am 
pf  Opinion  it  would  not  hurt  the  bell  ChriitianSj 
nor  any  others,  fometimes  to  ask  themiclves 
|he  following  Queftions  :  Have  I  witneis'd  the 
flrong  Man  armed  caft  out  of  my  Heart,  and 
his  Goods  fpoird,  and  a  ftronger  than  he  in 
rcffeffion  ?  Have  I  who  affume  the  Name  of  a 
Chriftian  departed  from  all  Iniquity  ?  Are  all 
old  things  done  ^\vd,y{for  he  that  is  in  CHRIST 
'^is  a  ^uw  Creattire)  and  do  I  experience  new 
Thoughts,  new  Dcfires,  new  Converfaticn,  a 
total  Change,  all  Things  become  regular,  uni- 
form and  confiftent  with  my  high  and  holy  Cal- 
ling ?  Is  Christ  the  beft  beloved  of  my  Soul? 
Does  my  Heart  pant  and  mine  Eyes  fail  for 
his  Salvation  ?  Is  my  Soul  athirft  for  God  ?  Do 
I  long  for  his  Prefence  more  than  for  hidden 
Treafure  ?  Do  I  love  God  above  all  other  Con- 
fiderations  (^and  my  Neighbour  as  myfelf  ?)  Am 
I  careful  left  I  offend  him  ?  Do  I  live  in  con- 
ftant  Obfervance  of  his  Laws,  do  I  live  in  his 
Fear?  Am  I  circumfpeft  in  all  m,y  Words,  that 
I  fin  not  with  my  Tongue?  Does  my  Con- 
verfuion  become  the  Goipel  of  Christ?  And 
am  I  careful  to  adorn  his  Doftrines,  which  I 
profefs  to  believe  and  be  guided  by  ?  If  upon  a 
candid  Examination,  this  be  the  happy  State  of 
ProfelFors  of  Chriftianity,  my  Soul  can  rejoice 
with  them,  let  them  call  themfelves  by  what 
Denomination  or  Sect  thevmay :  For  happy  is  the 
People  who  are  in  fuch  a  Caie !  yea  blefled  are 
they  whofe  Portion  is  the  God  of  Jacob  I  On 
the  contrary,  if  we  are  only  profcfling,  and 
not  in  the  PoITcffion  of  Godlinefs ;  if  we  have  a 

/'    Form, 


L    149    ,J 
Form,  but  are  infenfible  of  the  Power  to  work 
a  Change  in  our  Hearts;    our  Religion  as  yet, 
has  done  nothing  for  us ;  therefore  I  entreat  ail 
who   are  in  this  Cafe,  to  confider,  'tis  an  unfit 
State  for  Heaven ;  for  if  we  have  not  witneffed 
a  being  created  anew  in  Christ  Jesus  ;    born 
of  the  intorruptible  Seed    and  Word  of  God  ; 
known  a  Death  unto  Sin,  and  a  new  Birth  un-? 
to  Righteoufnefs ,  born  again  of  the  Spirit ;  our 
Lord  pofitively  fays,  w^e  cannot  enter  into  the 
Kingdom  of  God.     Let   the   Time   pafl:  then 
faffice  ;  and  for  the  future  redouble  your  Dili- 
gence ;  and  no  longer  hold   the  Truth  in   Un- 
righteoufnefs,  walk   circumfpefiiy  as  wife,  re^ 
deeming  the  Time.     Th-;  Kingdom  of  God  does 
not   ftand  in  Form,  but   in   Power,  neither  is 
Religion  to  be  taken  up  by  Fits  and  Starts,  as 
it  fuits  our  Leifure  and  Conveniency ;  nor  by 
Imitation,  but  Conviftion,  we  muft  cleave  to 
God,  with   full   Parpofe  of  Heart;    what  our 
Hand   finds  necelfiry  to  do  in  this  great  Bufi- 
nefs  of  Salvation,  we  muil  do  it    with  all  our 
Might ;  we  muft  not  indolently  feek,  but  (by 
God's  Affiftance)  ardently    firive   to  enter  the 
Kingdom  of  God.     Our  Talent  muft  gain  ano- 
ther Talent;  left  as  the  unprofitable  Servant 
was,  we  be  deprived  of  that  which  we  have  re- 
ceived.   Falfe  Pretences  to  Religion,  and  a  bare 
Belief  of  the  I  ruths  of  the  Gofpel,  will  be  of 
no  Advantage  to  us:  Crying  Lord,  Lord,  will 

not  avail  if  we  do  not  the  Thines  which  his 
i^ 

Precepts  enjoin:  No  Man  can  truly  call  Christ 
Lord,  but  fuch  as  witnefs  his  Rule  and  Domi- 
nion in  their  Heart,  bringing  them  into  Sub- 

jedion 


L  150  J 
jedlon  to  his  Power :  Not  the  Hearers  of  the 
Xaw,  but  the  Doers,  fhall  bejuftified:  Not  he 
that  hears  Christ's  Saying,  but  he  that  doth 
them,  is  accepted.  On  a  memorable  Occafioa 
the  lacred  Hiftory  informs  us,  the  Almighty 
heard  th4e  Voice  of  the  Children  of  Ijrajl's 
Words,  when  they  fpake  to  Mofes^  and  he  tells 
him  that  the  People  had  -well  faid  all  that  they 
had  Ipofcen,  but  kno^^^^ing  the  Infmcerity  and 
Inconftancy  of  their  Hearts,  he  laith,  '  O  i  that 
^  there  were  fuch  an  Heart  in  them,  that  they 

*  would  fear  before  nic,  and  keep  my  Command-^ 

*  ments  always,  that  it  may  be  well  with  them 

*  and  their  Children    forever!'  Religion  is  an 
Heart  Work,  it  mull  be  begun,  and  carried  on 
and  compleated    there :    Nothing  but  keeping 
God's  Commandments  will  entitle  us  to  his  Fa-- 
vour :  Nothing  frort  of  having  difcharged  our 
Parts  in  the  Chriftian   Warfare,  and  obtained  a 
Victory  over  Sin,  will  entitle  us  to  a  Crown  of 
Glory  :  Nothing  lefs  than  being  true  and  faith- 
ful  Members    of    ChPvIST's  Church    Militant 
here  on   Earth,    will  ever  admit  us  Memberjii 
cf  his  Church  triumphant  in  the  Heavens.  'Tis 
to  thofe  that  overcome  that  our  Lord  will  give 
to  fit  with  him  in  his  Throne;  even  as  he  over- 
came,   and    is  fet  down  with  his  Father  in  his 
Throne.     A  being  convinced  in  our  Judgments 
cf  God's  Goodnef^  ^c.    and  that  his  Laws  are 
righteous  altogether,  and  therefore  we  ought  to 
obey   them,    is  not  Converfion.     Faith  is  not 
PraSice ;  therefore  add  to  your  Faith  Virtue^  to 
Virtue  Kfiowledge^   to  Knoz^leage  Temperance^  to 
^^mpcrance  Taticnce^  to  "Tattence  Godlhtels^    to- 

'^God. 


Godlinefs  Brotherly  Kindnefs^   and  to  Brotherly 
Kindnefs  Charity, 

Thus  my  dear  Friends  and  Neighbours,  I 
have  declared  in  great  Truth  and  Sincerity,  ray 
earneft  Concern  and  Deiirc  for  the  real  Happi- 
nefs  of  the  Inhabitants  of  my  native  Country 
in  general ;  and  having  an  efpecial  and  peculiar 
Regard  for  many  that,!  have  known  for  a  Se- 
ries of  Years,  when  I  have  reflecled  on  the  bare 
Pollibility  of  your  miffing  Heaven  and  Happi- 
nefs  thro'  Inadvertency,  Inconiideration,  and  an 
inordinate  Love  for  the  Things  of  this  Life,  it 
has  been  Subject  of  Mourning  to  me  ;  and  efpc- 
cially  as  1  have  thro'  Mercy  fcen,  that  when 
I  was  in  the  hke  Situation,  how  dangerous  a 
One  it  was,  and  that  all  who  are  in  this  un- 
happy Cafe,  ftand  indeed  in  flippery  Places. 
And  many  a  Time  has  my  Soul  grieved  fecret^ 
ly,  when  I  have  oblerved  the  Purfuits  of  fuch, 
how  earneftly  they  are  running  after  Vanities, 
and  puriuing  Lies  (which  will  indeed  deceive) 
and  turning  their  Backs  on  God's  Offers  of  Love, 
and  refufe  to  let  him  put  his  Beauty  on  them, 
and  to  make  them  glorious  within ;  and  fince  I 
have  witneifcd  the  great  Difproportion  between 
the  Love  of  God,  and  the  Love  of  the  World, 
I  am  the  more  earneftly  eoticern'd  to  invite  you 
to  come  tafte  and  fee  of  the  Goodnefs  of  the 
Lord ;  O  make  but  Trial  of  his  Love,  and. 
you'll  fay  the  one  half  was  not  told  you.  Then 
will  you  find  the  moft  exalted  Happinefs  this 
World  can  yield,  will  be  nothing,  and  Vanity, 
yea,  lighter  than  Vanity ;  but  were  you  once 
in  Pofleilion   of  the  Lyye  of  God^^  you'd  be, 


k 


nfr*' 


fenfible  that  you  inherited  Subftance,  fubftan- 
tial  Joys,  unfpeakable  Delight,  Satisfaftion  and 
Peace.  O  !  that  this  unutterable  Love  of  God 
might  be  once  imprcls'd  and  engraven  on  your 
Hearts  ;  Then  would  you  confels  with  me,  that 
one  Day  in  his  Courts,  Prelenee  and  Favour,  is 
better  than  a  thoufand  fpent  in  the  Enjoyment 
of  earthly  Delights  and  Pleafures.  But  now  I 
would  flop  a  while,  and  ask,  If  you  have  not 
been  cheated  by  delufive  Hopes  and  Promifes 
of  Gi)taining  Satisfaction  from  temporal  Enjoy- 
ments ?  Have  you  never  difcover'd  their  Falla- 
cy ?  Have  they  not  vaniihed  into  Air,  even 
when  you  fancy 'd  yourfelves  juft  in  PolTeffion  ? 
And  don't  you  find  they  leave  you  diffatisfied 
and  uneafy  ?  I  am  certain  this  is  the  Cafe  with 
many  ;  you  ftili  feel  a  painful  Vacancy,  even  in 
the  midft  of  your  feniual  Delights  and  tempcH 
ral  Enjoyments  ^  which,  be  alTured  (I  fpeak  by 
happy  tho'  fhort  Experience)  nothing  Ihort  of 
the  Approbation  and  Favour  of  God,  and  a  Pof- 
fei5on  of  his  Love  and  Peace,  can  ever  poffibly 
fatisfy.  I  have  told  you  already,  that  I  have 
felt  great  Trouble  and  Anxiety  of  Mind  on 
your  Account ;  but  tho'  my  Head  were  Waters, 
and  mine  Eyes  a  Fouhtain  of  Tears  ^  and  cou'd 
I,  or  any  one  elfe,  weep  continually  Day  and 
Night  for  you,  that  you  may  reft  in  the  Day 
of  Trouble ;  yet  another's  Concern  cannot  do 
this  great  Work  for  you,  without  your  own 
Hand  in  the  Bufinefs  which  relates  to  your. 
Soul's  Happinefs  ^  fincc  an  infpired  Apoftle  af-. 
fures  you,  you  muft,  by  Divine  Affiftance^ 
*'  work  out  your  own  Salvation  with  Fear  and 

Trem- 


Trembling  •/*  For  no  Man  can  redeem  his  Bro- 
ther, nor  give  to  God  a  Ranfom  for  his  Soul. 
1  may  Cas  I  do  earneftly)  defire  your  Happinefs, 
but  I  can't  procure  it  for  you.  I  may  wifh 
you  Heaven,  but  I  can't  obtain  it  for  you  : 
Yet  I  earneitly  pray,  That  the  God  and  leather 
of  our  Lord  JESUS  CHRIST  may  give  antd  you 
the  Sprit  of  Wijdom^  and  Revelation  of  thd 
Kno'jukdge  of  himfelf^  whom  (rightly)  to  know  is 
eternal  Life ;  that  the  Eyes  of  your  Under- 
ftanding  may  be  enh'ghten'd,  and  that  you  may 
know  what  ts  the  hofe  of  his  Calling ;  and  the 
Riches  of  the  Glory  oj  his  Inheritance  in  the  Saints^ 
and  what  the  exceeding  Greatnefs  of  his  Power 
to  US-ward  who  believe,  according  to  the  work- 
ing of  his  mighty  Power,  by  which  he  has 
va*nqui£hed  and  brought  down  all, the  ftrong 
HolJs  of  Sin  and  Satan  in  the  Hearts  of  them 
who  confide  in  his  mighty  Arm,  which  is  now 
extended  over  you  for  Good  •  God  has  vifited 
and  called  you  often,  and  "now  w^aits  to  be  gra- 
cious to  you :  The  Almighty  1  fay^  has  long 
viTited  and  try'd  you  by  his  Mercy  and  For- 
bearance \  He  has  fpoke  to  you  by  the  Voice 
of  his  Holy  Spirit,  which  fome  of  you  havei 
neglected,  overlooked  and  quenched:  Hath  not 
Wifdom  long  uttcr'd  her  Voice,  even  at  your 
Doors?  Is  fi.e  not  come  up  into  your  Cham- 
bers ?  Does  not  Undcriknding  cry  in  the  nioft 
fecret  Receffes  of  your  Confciences,  faying, 
How  long^  ye  fimfle  Gnes^  will  you  love  Sim^li- 
city^  and  Scorners  delight  in  Scorning^  and  tools 
hate  Knowledge  ?  Turn  you  thenfore  at  the  Re-^ 
p'oojs  of  Inftru£iion^  which  is  the  Way  to  Life ; 

V  and 


and  then  behold  he  will  more  abundantly  pour 
out  of  his  Spirit  upon  you ;  and  if  ye  hearken 
and  obey  his  Voice,  he  will  make  his  Words 
and  Will  known  to  you  j  on  the  contrary,  if 
you  continue  to  refufe  and  rebel  againft  his 
Light  and  Truth  in  your  inward  Parts,  the 
Confequence  is  fure,  He  will  certainly  forfakc 
and  leave  you  to  your  own  Delufions ;  becaufe 
he  hath  call'd,  and  you  refufed ;  he  hath 
Aretched  forth  his  Hand,  and  no  Man  regards ; 
but  have  fct  at  nought  all  his  Counfel,  turn'd 
his  Word  behind  your  Backs,  and  will  hear 
none  of  his  Reproofs.  Therefore  unlcfs  you  re-* 
turn  and  repent,  with  all  your  Hearts,  and 
amend  your  Ways  and  your  Doings,  he  will, 
"tvhen  your  Diftrefs  comes  upon  you,  laugh  at 
your  Calamities,  have  you  in  Derifion,  and  mock 
at  all  your  Fears. 

But  I  fervently  pray,  that  this  may  never  be 
your  deplorable  Condition ;  but  that  you  may 
be,  not  only  the  Vifited,  but  the  Redeemed  of 
the  Lord ;  not  only  the  Called,  but  the  Cho- 
fen  of  God !  And,  in  order  to  make  your 
Calling  and  Eleftion  fure,  take  to  yourfelvcs 
the  whole  Armour  of  God,  that  you  may  Hand 
againft  the  Wiles  of  the  Enemy  of  your  Soul'tt 
Happinels  •  Having  your  Loins  girt  about  with 
Truths  and  having  on  the  Breajt-plate  of  Righted 
oufihfs^  and  your  tea  food  with  the  Treparc^ 
tion  of  the  (jojfeh^  but^  above  ali^  taking  ths 
Shield  of  Faith^  whereby  you'll  be  able  to  with^ 
Jland  and  quench  all  the  fiery  Darts  of  thi 
H'^icked  One ;  and  take  the  Helmet  of  Salvation^ 
and  th3  Sword  of  the  Sprite  wlmh  is  the  Word 


(or  Power)  of  God.  Finally,  Whatsoever  Things 
are  true^  whatfoev^r  Things  are  honeft^  whajo^ 
ever  Things  are  jujfy  whatsoever  Things  are  love'-' 
/y,  whatsoever  Wtngs  are  of  good  Report -^  if 
there  be  any  Virtue ^  if  there  be  any  Traife ; 
think  on  thefe  Things  and  pra6li[e  them.  But 
we  muft  remember^  in  all  thefe  Things^  that  God 
be  our  Alpha  and  Omega :  His  Love  muft  be  the 
Motive^  and  Hs  Honour  the  End  of  all  our 
ASiions  ;  and  then  the  God  oj  Teace  will  be  with 
ns^  and  blefs  us.  To  Hm^  and  to  the  Word  of 
his  Grace^  1  commit  and  commend  you ;  q/Juring 
you^  my  dear  Fellow-mortals ^  that  my  fervent 
Deflre  and  unfeigned  Prayer^  unto  the  God  of 
my  Life  J  for  you  ally  tSy  that  you  may  b^ 
favedl 


SOThlA    HVMB 

Charles'Tonvn,  in  South- 
Carolina^  the  30th,  of  the 
fiHtb  Month,   1747. 


y  ij  €>mNB 


DIVINE      L 0 V E 
COM  ME  MO  RAT  ED, 

The   AUTHOR   unknown   to   me. 

WHO  can  fathom   the  redeewimg 
AB  of  univerfal  Love  ? 
Human  Thought^   though  '  .ever  teemlfi^j^ 
let  wiU  inluffcient  frove*- 

Holy  Angels  J    ever  laudh^g 
Of  the  great  and  wond'rous  Scheme j 

SerafAjs^  hymning  and  afplauding^ 
Never  can  fxhauji  the  Theme. 

Of    the  Heighth  and  DepPl:>I-  (urpri^ing! 

O I  the  Length  and  Breadth^  ho''Jj  gretitf 
Generations  paf}^  and  rifing^ 

Will  the  Blifs  farticipate. 

Sure  the  Father's  Love  was  burning 
To  poor  Loft  and  helpless  Man^ 

Anxious  for   his  fafe  returningy 
Laid  the  mediatorial  Tlan. 

Nor   lejs  was  cur  Savioiir^s   Merit^ 

Who  levere  Obedience  paid^ 
Dy'd^    to  obtain  the  Holy  Spirit^ 

For  his  Cre attires  Help  and  Aid. 


Now^  ahoroe^y  makes  Inter cejfim^ 
That  th  ^cmtcMtal  Mhtdy\ 

Who  miiki^s  mtn[er^JyG}^^^ffim't 
And  rejm'ms.^   may  "Bardoujmd. 

Wretched  Ma%   if  j?  ch  Qi^^f^g- 
Work  not  on  tljy  brutal  .Hmrt/^ 

Ij  thou  Jpir^fl  th  heav'itly  BUpngy 
Thou  wilt  m&f  in  it  hm^  Wdrt»  \' 

Blame  thy  ConduB^    charge  not  Ihaven^ 
On  thy  Hdad  thy  Blood  mil  lie; 

Every  Help  to  thee  is  given 
Suiting  Man*s  free  Agency. 

Do  not,  for  a  Moment's  Tleafurey 
Forfeit  this  thy  dear-bought  Right 

To  the  Joy  and  endkfs  Treafure^ 
Which  the  Gof^el  brought  to  LighU 

Ufe  thy  Reaf<iny\Gf0ce  ^tjiing 

Every  Faculty  withm  ; 
Thou  /halt  kno^j^j  a  brave  reJifUng 

All  the  deadly  Towers  of  Sin. 

Tafie  Religion's  chaffe  Embraces, 
Faith  with  genuine  Works  adorn  j 

Virtue  has  eternal  Graces, 
Frejh  and  blooming  ev'ry  Morn* 

All  her  Joys  beyond  exprejjing, 
Teace  that  yields  a  golden  Crop  ^ 

SI:>e's  in  Life  the  choice/I  Blifjingy  ' 
And  in  Death  the  grateful  Dro£^ 


fTmg  thy  SmU^  and  qualify  her 
For  the  Cotrverfe  held  above ; 

Ttp  thy  Tongue^  to  join  the  ChoW 
hi  meloSous  Strains  of  Love. 

Utterly  difclaiming  Merit ; 

Praife  the  Father  and  tl^  Son^ 
Jpintly  with  the  Holy  Spirit y 

^  Eternal  Three  in  On^f 


f  1    N  I   Sl 


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